You are on page 1of 575

&4'$4#*+/-#<+/

Scientific Commentary
of
Suratul Faateh ah
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) ii

iii
Scientific Commentary
of
Suratul Faateh ah

2a.Iz oIJaIns

1xsIaI 1w

BY

&4'$4#*+/-#<+/
M.B., B.S., D.T.M. & H., M.R.C.P.
Director, Islamic Academy, Trinidad


Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) iv


TLere is no copyrigLt on tLis look.
-JCVGGDUCTGYGNEQOGVQWUGVGZVHTQOVJGDQQMFWTKPI(TKFC[UGTOQPU



%QTTGURQPFGPEGVQVJGCWVJQTOC[DGUGPVVQ
ISLAMIC ACADEMY
3, Rapsey Street, St Clair, Trinidad, West Indies
Email: islamicacademyoftrinidadgmail.com


TLird Edition, 2011

P\BLISHERS
PLaros Media & PullisLing Pvt Ltd
D-8+ Alul Fazl Enclave - I
]amia agar, ew DelLi-110 025, India
Email: lookspLarosmedia.com
Welsite: www.pLarosmedia.com




ISB-10: 81-/221-03/-X
ISB-13: 9/8-81-/221-03/-3



PRITED I IDIA
at ice Printing Press, DelLi

v










WITH THE AME CF ALLAH
THE ALL-CCMPASSICATE, THE ALL-MERCIF\L,
PRAISE BE TC ALLAH, THE S\STAIER
CF ALL THE WCRLDS AD ALL BEICS,
AD BLESSICS AD SAL\TATICS BE \PC
HIS FIAL PRCPHET AD MESSECER.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) vi


$KUOK#NNCJKT4CJOCPKT4CJKO
WitL tLe name of AllaL, tLe All-Compassionate, tLe All Merfiful

. .

.,... ..

.

-CTGGOCDDCMJUJQ[DCTJCCNOCC -GJCUVCOCUGGTMCOCPFJCYCC
CL Cenerous one! Have mercy on our pligLt lecause we are Captives in tLe snare of our
desires.

, ..... ,..' : <..




0CFCCTGGOIJ[TC\VQHCT[CCFTCU 6QGGCCUK[QPTCCMJCVCCDCMJUJQDCU
We Lave no one to redress our grievances lut TLee: TLou are tLe All-Sufficient Forgiver of
Sins.

.-- .`.. ..:....


0GICJFCCTOCCTCC<TCCJ-JCVCC -JCVCCFCTIQ\CCTQUCYCCDCOPGOCC
Keep us away from tLe patL of error: forgive us our trespasses, and guide us on tLe patL of
rigLteousness.

. .- /.


....-...:



<CDQPVCCDQYCFFCTFCJQPLQ[IGGT 5CPCC[G/QJCOOCFDQYCFFGNRC\GGT
So long as tLe tongue is in its place in tLe moutL, may it le used to eulogise MoLammed
witL deligLt.

. :-

.. .



*CDGGD-JQFCC#UJTCH#ODK[CC -CTUJOCLGGFCUJDQYCFOWVVCMCC
TLe leloved of Cod, tLe most exalted of tLe propLets, wLose Pillow was tLe glorious
firmament.

., : ..


... ..-


5CYCCTLCJQPIGGT[CMTQP$WTCCS -GDGI\CUJVC\SCUTPGGNGGTCYCCS
Riding tLe EartL-conquering Buraq tLat passed tLe palace of tLe Cerulean portico.

vii
&GFKECVKQP#RRTGEKCVKQP

TLis look is dedicated to tLe memory of my leloved parents Haji AldullaL Kazim
(RaLmatullaL AlyL) and Hajja Amina Alideen (RaLmatullaL AlyLa) and also my
step-motLer Hajja Fatima AkLond (RaLmatullaL AlyLa), wLo were responsille for
my pLysical, intellectual, moral and spiritual uplringing. May tLeir souls rest in peace.

TLis look is also dedicated to my wife, Dr. ]oan Homaida Kazim of Trinidad, wLo Las
leen a paragon of womanLood as a grand-motLer, daugLter and wife.

I would like to acknowledge witL tLanks and gratitude tLe assistance of tLe following
colleagues, relatives and friends experienced in various faculties, in particular
Dr MouawiyaL SLunnar, Br. MoLamed Yazid, Br. ]amsLed AkLtar, Br. 'AldullaL
Anik Misra, Br. 'Aqeel ALmed 'Allasi, Br. Muhammad Iqlal SaLto, Maulana 'Aldus-
Salam, Dr. Musa El-SLarief MoLammed, Dr. ALmed 'Alialadi, Dr. M.S. MaLdy,
Dr. MoLammed 'Ali Kazim, Dr. 'Ezz Cad, Farouk Kazim, Dr. ALmad Totonji, Dr.
'Aldul-Haq Ansari, Dr. Hanafy Youseff, Dr. Rakil Buckridan, SLaikL Yusuf El-
Badry, Br. M.F. RaLman, Br. SLameal 'Ali, Br. ausLad Hosein, SLaikL 'Aldul-
Mannan, Mrs Maria Puri, and many otLers wLo would like to remain anonymous.





Dr. ElraLim Kazim


Meraaj un ali
2/ Rajal 1+32
30 ]une 2011

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) viii

Scheme of Transliteration Arabic & Persian Letters

Arabic Name Roman Arabic Name Roman
'
Alif A
!

.
B B
!


P P
-
Ain
c
T T
-
Ghain Gh
c
Th Th
.
F F
-
Jm J
_
Q Q
-
Ch Ch
.
Kf K
-


Gf G
-
Kh Kh
_
Lm L
:
Dl D

Mm M
:
Dhl Dh
_
Nn N

R R
.
H H

Za Z
.
Wau W

Sn S
_
Y Y

Shn Sh
-
Fata a

d
-
Kasrah i/e

d
-
ammah u/o

i
Aa /

_'


ee/ii /



. '


uu/oo /

.
Hamza ,

Contents

PART I .............................................. 13
Introduction..................................... 13

CHAPTER I: The Holy Qur

an An
Overview.......................................... 15
Allahs own words ...............................15
Purpose .............................................16
The original copy ................................17
Lailatul Qadr.......................................19
Scribes...............................................19
Compilation........................................20
Advice ...............................................22
yt ..................................................24
Universal............................................25
Numbers in the Quran ........................29
Khatm al Quran.................................30

CHAPTER II: Systematic Exposition of
Sratul Ftiah................................. 33
Other names ......................................34
(1) Bismillh ir Ramn ir Ram..........36
(A) Bismillah...................................36
Allah..............................................36
The Supreme Being.........................37
Root Words ....................................39
(B) Ar-Rahmnir Rahm....................41
What is amd? ...............................44
Just two little words ........................44
Caution ..........................................46
The workload..................................46
Amad...........................................47
Obstacles .......................................48
Why should we thank Allh?.............48
Bounties.........................................51
Thanksgiving Poem.........................52
Is uttering al-amdu lillh by the
tongue sufficient?............................55
What if we are ungrateful?...............56
Kufr ...............................................56
Are we alone in glorifying Allh? .......57
Does Allh listen to us praising Him?.58
Is there any Advantage in thanking and
glorifying Allh? ..............................59
Who is Allh whom we have to thank?
.....................................................60
Rabbul lamn:...............................64
(3) Ar-Ramnir Ram .......................67
(4) Mliki Yaumid Dn:.........................67
Yaumud Dn ...................................69
Destination Al-Mlik.........................70
(A) The Early Human Being:.............70
(B) What is this remarkable creature
called man who has to meet his
Mlik? ............................................74
Free will .........................................75
Constitution of Man.........................76
Meeting Allah..................................79
Death ............................................79
The Glorious Hereafter ....................81
Some of the differences between the
body and the soul are:.....................83
What is R? (soul).........................83
Introduction to the nafs or self .........87
The psychology of nafs (self) ...........88
Islamic perspective of the self (nafs).89
What is nafs? (the self)....................90
Developing Personality.....................92
When does Islamisation begin? ........93
Infancy ..........................................93
The id...........................................94
The ego .........................................94
Super-ego ......................................94
Personality .....................................95
(I) An-Nafsa la Ammrah The First
Part of Life .....................................97
(II) An-Nafsil Lawwmah - The Second
Part of Life ................................... 102
(III) An-Nafsul Mutma'innah The
Third and Final Part of Life............. 112
Definition of Death........................ 116
Islamic attitude to death................ 118
Facing Death ................................ 120
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 10
Mans Last Days on Earth:
Deathbed ..................................... 121
Supplication for mercy on death ..... 125
What we are required to do?.......... 126
The Concept of Time ..................... 130
Did Allah promise that we will be
resurrected? ................................. 131
Appointment with Al-Mlik: actually
meeting Him................................. 132
The Hereafter ............................... 136
Reminiscences from the Hereafter .. 144
Tazkiyah or purification.................. 147
(5) Iyyka nabudu wa iyy ka nastan153
(6) Ihdinas-irtal mustaqm.............. 158
Mans need for Guidance................ 159
Pre-conditions required to receive
Guidance...................................... 164

CHAPTER III: The straight path or As-
ira al mustaqm ........................... 167
ir al-mustaqm through Islm of post-
Muammad era ................................ 169
Outline of ir al-mustaqm............... 170
I. The Bottom Level: Muslims............. 171
Kalimatush Shahdah: the Testimony
................................................... 171
alt (namz): ritual prayers .......... 173
Ibdah......................................... 185
At-Tashahhud or At-Taiyyt.......... 188
Tahajjud ...................................... 189
Sajdah or Prostration..................... 193
The pineal gland: .......................... 197
Zakt or Zakah ............................. 198
Charity......................................... 202
Infq ........................................... 209
adaqah....................................... 210
Siym: the Islmic fast .................. 212
General considerations: ................. 212
Requirements: .............................. 214
Purpose ....................................... 216
The month of Ramaan: ................ 220
Lessons learnt: ............................. 222
Fasting and patience: .................... 222
Calculations:................................. 225
The results of the exams: .............. 225
Medical benefits............................ 227
Fasting in adverse circumstances.... 228
Fasting with underfeeding.............. 228
Fasting and magnesium................. 229
Fasting and our biological rhythms.. 230
Fasting and the circadian rhythm:... 231
Fasting, jet lag and shift work: ....... 231
Fasting and encephalins................. 233
Fasting and Growth Hormone:........ 233
Sleep, memory and fasting............. 234
Electroencephalogram, fasting and
sleep............................................ 235
Tarwh: ...................................... 236
Hajj for those who can afford it ...... 241
History:........................................ 241
Signifance of Id ul Aha................ 249
Sacrifice....................................... 250
Major id and minor id................... 254
II. The second level of as ir al
mustaqm: Imn (mumins)................ 255
mn or faith: ............................... 257
III. The third level of as ir al mustaqm:
ihsn (muhsins)................................ 260
IV. The fourth level of irt al mustaqm:
thr................................................ 262
V. The fifth level and upwards: Shahd /
shuhad........................................... 264
(7) irt al ladhna an amta alyhim ghyril
maghdubi alyhim wa lad dlln........... 266
Ghyril maghdbi alyhim.................... 267
Wa lad dlln: (Nor those who have gone
astray)............................................. 269

PART II........................................... 271

CHAPTER IV : Relationship between
man and Allah................................. 271
History of man: ................................ 271
Shayn (Satan, the devil) ................. 276
The story of Satan ............................ 277
Lessons to learn from dam and Eve .. 279
How does Satan operate?.................. 281
Allahs warnings about shayn .......... 288

11
Was shayn an angel or a jinn?........ 291
Taubah or repentance and its
requirements.................................... 292
(A) Sin ......................................... 292
Why is mankind so prone to commit
sins?............................................ 293
Shirrk and false worship................. 298
Kfir: ........................................... 303
(B) The Sinner .............................. 304
(C) Asking for forgivness................ 308
Which categories of persons would be
forgiven by Allah? ......................... 312
(D) Repenting or Tauba................. 313
(E) Allahs acceptance of Tauba...... 315
The purpose of repentance................ 316
The benefits of repentance ............ 317
Retaliation:................................... 317
Hypocrisy: .................................... 318
Commercial Hypocrisy ................... 319
Media Hypocrisy............................ 321
Social Hypocrisy............................ 321
Religious Hypocrisy ....................... 322
Intellectual Hypocrisy .................... 326
Cultural Hypocrisy ......................... 327
Political Hypocrisy ......................... 328
The gift of speech............................. 332
Bio-physics ................................... 332
Sound:......................................... 333
Abnormal Speech:......................... 334
Waswasa or soft, alluring sound: .... 335
Tongue: ....................................... 335
Truth: .......................................... 338
Pleasant Speech:........................... 339
Listening: ..................................... 341
Namimah: .................................... 341
Unpleasant Speech:....................... 343
Back-biting, gossip and slander: ..... 345
Gossip: ........................................ 345
Responding to gossip and slander... 347
Anger: ......................................... 350

CHAPTER V: Islam in the
light of science ............................... 355
The Human Brain.............................. 355
Electroencephalogram:...................... 358
Neurotransmitters............................. 360
Endorphins and encephalins: ............. 361
Serotonin ..................................... 362
Dopamine: ................................... 362
Acetylcholine: ............................... 363
Oxytocin: ..................................... 363
Vasopressin:................................. 363
Catecholamines: ........................... 363
Epinephrine: (adrenaline)............... 364
Nor-epinephrine:........................... 364
GABA:.......................................... 364
Glutamate: ................................... 364
Phenylethylamine:......................... 365
Hormones: ....................................... 365
Neuroscience of sleep: ...................... 365
Dreams:........................................... 370
Medical aspects of forbidden foods in
Islam............................................... 374
I. Diseases transmitted to man from an
animal which dies of itself .............. 375
Diseases in man caused by blood ... 383
Diseases carried from swine to man 385
Islam and intoxicants ........................ 390
Alcohol......................................... 390
Absorption: .................................. 391
Effect of alcohol on the body.......... 393
Action of alcohol on the brain......... 396
Some statistics:............................. 397
Recommendations......................... 400
How Islam deals with alcohol ......... 401
A few of the common drugs............... 404
Marijuana..................................... 404
LSD ............................................. 405
Mescaline: .................................... 405
Psilocybin:.................................... 406
DMT ............................................ 406
PCP ............................................. 406
Amphetamines.............................. 406
Qot/Kat/Khat ................................ 407
STP ............................................. 407
MDMA.......................................... 407
Cocaine........................................ 407
Opium and Heroin......................... 408
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 12
Inhalants...................................... 408
A comparison of different
concepts of God................................ 409
Extra-terrestrial journeys: descent of the
first prophet and ascent of the last
prophet............................................ 414
Abstract ....................................... 414
The Last Prophet........................... 419
The merj ....................................... 421
The Holy Qurn summarises this
celestial event............................... 422
Saw with naked eye ...................... 423

CHAPTER VI: Islam the
perfect religion............................... 435
How religion was perfected................ 435
Islm............................................... 442
Islamic dawah: ................................ 444
Who is a Muslim and what image should
he project?....................................... 445
Taqw: ............................................ 447
Ummah (community) ........................ 449
The Bee: ...................................... 449
We Muslims are pathetically backward
in technology:............................... 450
Islamisation.................................. 456
Tribute to Mother.......................... 457
Balance Mzn: .............................. 458
And finally about our leader:.............. 459
Maulid/Maulood: ............................... 467
God-Spot: ........................................ 469
Have we betrayed the trust? .............. 474
Marriage .......................................... 474
Some quotes from the Holy Qur'an and
adth relating to man and woman. 479
Advice to newly-wed couples.......... 486
Aqqah: ........................................... 489
Medical aspects of male circumcision in
Islm:.............................................. 489
Circumcision prevents:................... 491
Time: .............................................. 493
Water: ............................................. 502
Tadbr versus taqdr: ......................... 506
Qa and Qadar (taqdr): .................. 507
Tadbr: ............................................ 515
Middle Course:.............................. 516
Knowledge:...................................... 518
Electromagnetic Waves:................. 528
Angels ............................................. 529
Ways in which this world may end...... 533
Yaum........................................... 536
Period.......................................... 537
Hour ............................................ 538
The earth......................................... 540
The Sun........................................... 543
The moon ........................................ 546
Volcanoes: ....................................... 548
Earthquakes:.................................... 549
Supernova: ...................................... 551
Magnetic reversal of Earths polarity: .. 551
War Weapons:.................................. 552
Chemical and biological warfare: ........ 554
Monster microbes and hybrid animals: 555
Greenhouse Gases: ........................... 556
Aerosols and the ozone layer: ........ 558
Other pollutants:........................... 561
Acid Rain:..................................... 562
Reversal of the big bang:................... 563

Conclusion ...................................... 567
Retroscope in Heaven:..................... 567

About the author ............................ 571
Introduction
13
PART I
Introduction
The discourse presented in this book aims at contemplating the opening chapter (Srah
al Ftiah) of the Holy Quran and applying its meaning to the broader relationship of
the many aspects of Mans existence. The subjects that come under the purview of this
discussion include concepts related to the Supreme Being; angels and jinn; the nature of
man; mans relationship with God and with one another; the Hereafter; forgiveness;
repentance and hypocrisy.
Throughout the discourse, the reader will notice frequent references to the scientific
underpinnings of the Islamic philosophy. It will be noted that many discoveries and
scientific data which are regarded as recent developments find reference in the verses of
the Quran. This is a strong attestation, which in itself is a testimony to the timelessness
of our Holy Book.
It is hoped that this commentary may lead to a better understanding of the religious
beliefs of the Muslims. However, the scientific endeavour of the whole exercise is
ultimately a co-operative one, as I invite all the Muslims to study carefully the following
commentary and ponder further over the meaning of the Srah al Ftiah. I hope that
with passage of time such an involvement will improve my presentation, and this book
will be corrected and revised as and when necessary.
This book has been compiled mainly with a view to engage with modern technology
and research and with a hope of generating new enthusiasm among the readers. By
making the best use of our skills and learning we can uncover new ideas and understand
better the verses of the Holy Quran, both for our own benefit as well as the benefit of
our fellow-beings, praying that all our humble efforts lead to the Ultimate Truth.
I have divided this book into two parts. In the first part I give a systematic exposition
of the verses of the Srah al Ftiah, starting with a brief overview of the Quran, with
special reference to its collection and compilation, and then proceed to elucidate the
meaning of each of the seven verses, ending with the explanation of the Straight Path
and its levels. In the second part I concentrate on the role man plays in this world and
what is his relation to Allah and the universe created by Him. Here I explore the links
between Islam and science, show how Islam is the perfect religion and how following it
earnestly is best both for this and the next world. I end the discourse by looking at
mans life from the vantage point of the Hereafter.
Certain abbreviations or Arabic salutations will appear in the text and some
explanation may be in order. It is customary for Muslims to use certain respectful
phrases, whenever they invoke Allahs name or mention the name of a prophet, his
companion or a member of his family.
(a) Sub-nah wa ta la (or SWT) meaning: Glory to Him for He is far above what
is attributed to Him is used whenever Allah is mentioned.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 14
(b) al Allhu Alyhi wa Sallam (or pbuh or

) meaning May the peace and blessings


of Allah be upon him is used whenever the name of the Prophet Muammad is uttered;
(c) Alyhi al Salm (A.S.= pbuh=peace be upon him) is used after the name of an
angel such as Jibrl, or a prophet;
(d) Rai Allhu Anhu / Anh (R.A.) meaning May Allah be pleased with him/her, is
pronounced when a member of the Prophets household or any of his companions
especially one of the Four Rightly Guided khalifahs (Khulaf-ar-Rshidn) is mentioned.
The translations of the verses of the Quran used in this work are literal and taken
mostly from the English rendering of the Quran by Abdullah Yusuf Ali. Other extracts
are paraphrased.
All the adth (the sayings of the Prophet Muammad

) which do not carry


references have been taken from various Islamic publications. The scientific data
presented has been obtained from sources such as Science Digest, Science Daily,
Science News, British Medical Journal and various sites on the world-wide web.
However, I would like to make clear that in case any of the views expressed in this
commentary have caused offence to the followers of any other faith, the offence was
totally unintended and I offer my sincere apologies if I have inadvertently hurt anybodys
feelings.
In some Persian poems whenever the word yazdaan (meaning two gods) occurs,
I have translated it as One Supreme God, because in the later Zoroastrian period, this
word was commonly used to denote One God.
We, human beings, are greatly imperfect and can produce only an approximate
translation of the meaning of the Quran al Karm. I seek Allahs forgiveness for my
mistakes which are only human and would be thankful to the readers for their
suggestions or corrections, so that such errors may be deleted from future editions.
Finally, I would also like to state plainly that all that is true and correct in this book is
from Allah, SWT, and all mistakes herein are mine. It is possible that a part of this book
may be proven incorrect in view of the new knowledge that may become available to us
in the future and I take full responsibility for it.
If my dear readers benefit from this book which took me over sixty years to prepare
and then pass on their knowledge to others, then our duties as Muslims may be
considered accomplished.
Srah al Ftiah constitutes the opening chapter of the Holy Quran. Therefore, as a
preliminary step, it is fitting to expound briefly on its sacred background.

PART I
CHAPTER I: The Holy Qur

an An Overview
All the Muslims believe that the Holy Quran is unique in that it contains the exact words
of Allah, SWT, (SWT is an acronym of Sub nah wa Tala, which, as already
mentioned in the introduction, is a declaration of Allahs absolute perfection, glory and
purity, and an acknowledgement of His exalted status that is far above and beyond the
level of human being or any other creation). It is the only book of unadulterated divine
guidance in written form available to men and Jinn. Its Words were revealed to the
Prophet Muammad

through the agency of the angel Jibrl (Gabriel), pbuh, and were
memorized, recited and recorded, during the life-time of the Prophet

.
The process through which divine knowledge is transferred to human beings is
known as revelation. Islamic tradition believes that revelation was communicated to
humankind through the angel Jibrl, who served as an exclusive channel between Allah
and the prophets. In case of Prophet Muammad

, the revelation came to him


sometimes as a ringing sound in the ears and sometimes the angel appeared in the form
of a human being and spoke to him directly (adth: Muwat a). Although angels can
appear in the shape of humans, that is, as three-dimensional objects, they are
somewhat different in looks (Q.15:62).
The Holy Quran was authored, compiled, protected and recommended by Allah
Himself, and divine laws, scientific abstracts and religious knowledge are encoded within
its Text. It is older than the first Big Bang and it is the original book handed down to the
men and the jinn for their guidance.

Allahs own words Muslims not only consider the Quran to be the most sacred
book but as something of a much greater significance as well. It is the faithful
reproduction of the original writing of Allahs Own Words as recorded in al-Lau um
Maf, or the Guarded Tablet, which is lodged in Heaven (Q.85:21-22). These very
words are now preserved between the two covers of the Holy Quran and are, most
fortunately, in man's possession. Thus, when we read the Quran, we read the very
speech of Allah. Allah has sent it down as a healing for mankind (to treat injuries
inflicted by man on himself) and as a mercy (ramah) for the faithful (Q.17:82).
Therefore expressing thanks to Allah for having sent it down is mandatory (Q.18:1).
The Quran is also referred to as:
(a) Al-Qurn al Majd (The Glorious Quran);
(b) Al-Qurn ash Sharf (The Noble Quran);
(c) Al-Qurn al Karm (The Magnanimous Quran);
(d) Al-Furqn (Q.2:185) (The Distinguisher or the Criterion by which truth may be
distinguished from falsehood and justice from injustice, as well as the Divider
between the paths of right and wrong as mentioned in Q.90:10);
(e) Kalmullah (The Word of Allah);
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 16
(f) Al-Kitb (The Book);
(g) The Rope of Allah: . ' ''

.

' And hold fast, all together, by the
Rope of Allah, and be not divided among yourselves (Q.3:103). Prophet
Muammad

is reported to have said that the Rope of Allah mentioned here is the
Quran ( adth At-Tirmidhi). The rope has millions of tiny fibres, all of them
interwoven to make the rope strong but all the fibres preserving their individual
existence and strength. Allah advises the billions who make up the Muslim ummah to
hold on to the rope that is the Quran.
(h) Al Nr (Q.4:174). (Nr meaning light, which must be understood here as the divine
light and not an ordinary light we see everyday).

The Quran is meant not only for us but also for those yet to be born in the centuries to
come. One of the major subjects of the Quran is man and his mission of reaching his
ultimate objective: God, Who calls Himself in the Holy Qur'an by His personal name,
Allah. The Quran advises and admonishes the living (Q.36:70) for it is only as long as
we are alive that we can take due precautions and mend our lives. Once we are dead we
cannot see, read, hear or speak. The Quran tells us how to live and prepare for death
which will take us into the eternal life. It gives us a zoom-lens view of the Hereafter and
shows us in a telescopic vision the consequences of good and evil actions which shall
become our due. In fact, the Quran is meant for those who are absolutely certain of the
reality of the Hereafter (Q.2:4). In the Quran, which is Allahs Own Word and an
instrument closely linked to the faculties of speech and hearing, Allah reminds us of all
our duties towards Him.

Purpose The purpose of the Quran is to teach man to understand the message of
Islam, to instill in him its virtues and persuade him to perform deeds of righteousness.
Whatever good or evil deeds a man performs will be entered in a ledger and kept for
final reckoning.
The Quran is an instruction manual prepared by the Creator (Allah) Who designed
the product (human being). Its purpose is to give man, His most marvelous artefact, a
lifetime of service and to guide him through the journey of his terrestrial existence. If
something goes wrong during the ups and downs of this roller-coaster ride, the manual
will explain how to carry out the repairs. If we were to hold a wrong roadmap in our
hands, we would not know where to go and thus move far away from our destination viz.
Allah. To put it briefly, the Quran assuages mans fears, allays his doubts and
hesitations, and charts out a well-ordered system of rules for driving his chariot during
his sojourn on earth; it gives him an advance and proper knowledge of the
consequences of his actions that will be judged in the Hereafter. It also contains divine
prescriptions for societys various ills.
The Quran was sent to mankind and to jinn to urge them to contemplate the signs
of the creation so that men of understanding may receive admonition (Q.38:29). The
CHAPTER I: The Holy Quran An Overview
17
Book of Allah is like an ocean. As children and beginners, we collect pebbles and shells
from its shores, but as we grow older, we also can, like pearl divers, go further so as to
dive and delve deeper into the wisdom and philosophy embedded in the Quranic Ocean.
The Quran is a book of guidance advising us to seek scientific knowledge in order to
acquire wisdom (Q.10:1).

The original copy of the Quran is an integral part of the Guarded Tablet (al-
Lau ul Maf, Q.85:21-22) lodged in Heaven and contains Allahs eternal Plan and Will
as well as all His decrees pertaining to the whole universe. The Quran we possess
derives from this celestial original, being its exact copy. It is like no other book on earth.
That is why the Quran challenges mankind to find any discrepancy in it (Q.4:82).
Prophet Muammad

was unlettered just as most of the common folk of his time.


He could not read and write. Allahs words were revealed to him through the angel
Jibrl. Not a single word of the Quran was authored by the Prophet


himself who was
only a conduit between Jibrl and mankind. As the Quran is free of any inconsistency
and there is no other composition that can match it in the whole world, it validates its
claim as the Word of God (Q.2:2). There is no other book on earth that has remained
intact, the way the Quran has, with its original text unchanged for the past 15 centuries.
A few gullible Muslims are being misled by certain Christian missionaries who claim
that the Prophet Muammad

had plagiarised and copied the Quran from the Bible.


They do not know that there was no Arabic translation of the Bible available in the
seventh century C.E. when the Prophet

lived. The Jews of Madinah read the Old


Testament or the Torah in Hebrew. Moreover, the Prophet

was unlettered. He did not


know how to read or write. Further, the first Arabic translations of the Hebrew Bible
(The Old Testament) appeared only in the second half of the ninth century CE, in the
year 897, long after the Prophet's

death (570 - 632 CE). The oldest extant copy of the


Old Testament in Hebrew is the Leningrad Codex dating from the eleventh century it
was written in 1010 CE. Regarding the New Testament, its oldest extant copies are the
Codex Vaticanus and the Codex Sinaiticus, both dating to the fourth century CE. The
original language of the Old Testament was Aramaic which was later translated into
Hebrew, then Greek, followed by Latin (around 1143 CE), and finally English and other
modern languages.
The Quran's first entry onto the planet Earth took place in the cave of Her, on a
mountain called Jabal an Nr. The single student present there went by the name
Muammad, the Teacher was Allah Himself (Q.55:1-2). Allah testifies that the Quran
was revealed to the Prophet Muammad

so that he may warn whomever it reaches


(Q.6:19). The instructions were transmitted through the angel Jibrl (Gabriel), during
the night called Lailat ul Qadr (the Night of Power) which fell on one of the last ten
nights of the month of Raman, probably on the 27
th
of the month. On that night, a
miracle took place. Allahs revelations, in the form of the Holy Quran, descended to
earth. This miraculous event, the revelation of the Quran (adth: Fat al-Bri) (8:619),
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 18
occurred, which in itself is significant, at night, so as to bring light and knowledge to
darkness and ignorance.
The angel Jibrl appeared to the Prophet in a human form and addressed him
saying: Iqra meaning Read! Frightened, Muammad replied that he could not read. For
the second time the angel commanded him to read and Muammad again confessed
that he could not read. The third time the angel said:
' _.' '

_'

' . ''

_.'

.
' _

Read, with the name of Allah Who created, created man out of a hanging leech-like
substance. Read and Allah is most bountiful. He Who taught by the pen, taught man
what he knew not, (Q.96:1-5). And suddenly, unexpectedly and miraculously, this
unlettered man began to read! (In this verse, two Arabic words are important alaq
and iqra. The primary meaning of alaq is something which clings. The leech-like
substance is its secondary, derived meaning. It refers both to the clinging of a sperm to
the ovum, which starts the fertilization as well as the subsequent clinging of the resulting
zygote to the uterine wall. The importance of the other word, iqra, is that both this word
and the word Quran are derived from the same, common verbal root qaraa meaning to
read, recite, study, memorise, understand and implement. All these meanings blend into
each other and denote the practical, graded steps for the acquisition of knowledge.


We will make you read so that you shall not forget (Q.87:6). We,
men, are born forgetful but reading the Quran revives our memories, strengthens the
memory circuits and reminds us of our duties and of our faith. Memory paths in the
brain connect the visual, auditory and other centres to the cognitive centres in the
frontal cortex. Attention to the Quran involves conscious and wilful focusing of thoughts
and concentration of the mind, with a simultaneous exclusion of the undesirable in-
coming thoughts and sounds.
The memory for short-term events is known to deteriorate with old age. But it is a
proven fact that the constant repetition of the verses from the Holy Quran and other
memorised supplications addressed to Allah, improve memory in the elderly, even for
short-term events, by keeping brains memory circuits open and the neurons
communicating with each other for years to come. The repetition of the Quranic verses
coupled with passive disregard of intrusive thoughts helps also to screen the mind from
the incoming negative thoughts and relieves the cycle of daily stress as we occupy our
present moments with Allahs words and stop worrying about the past or the future. It is
like slowing down and enjoying a leisurely ride while the neurons of the brain are busy
negotiating speeding traffic and zigzag driving.

CHAPTER I: The Holy Quran An Overview
19
Lailatul Qadr
Lailatul Qadr marks the anniversary of the Holy Qur'ans arrival on the planet Earth from
that part of the Heaven where the Guarded Tablet called al Lauum Maf is lodged,
with the sole aim of making the religion of Islam, in the sense of submitting to One and
Only God, final and perfect, through His message to mankind and jinn. Lailat ul Qadr is
also the anniversary of Muammads divine appointment to the prophethood. Prophet
Muammad

did not know what a revelation and mn (the true faith) were until Allah
revealed the Quran to him as a light to guide people to the Straight Path (Q.42:52).

On
that night the Quran opened the doors of scientific understanding of the Heavens and
the Earth. This utmost importance of Lailat ul Qadr is aptly brought out by a poet, who
speaks of every night being unique and, reminding him thus of Lailat ul Qadr and the
Quran: . . . . . . .

Har Shab Shab Qadr ast agar qadrash b daanee.


Every night becomes Laila tul Qadr once you know its value.

Scribes
The Quranic revelations were delivered piece-meal (Q.17:106) over a period of twenty
two years and four months (13 years in Makkah and the balance in Madnah). The
precise Words of Allah communicated through the angelic voice of Jibrl were written
down by trusted companions on pages held in honour, exalted, kept purified (written) by
the hands of scribes noble and righteous, (Q.80:13-16), during the life-time of Prophet
Muammad

. Furthermore, Allah Himself took the responsibility of collecting,


promulgating and making clear the meaning of the Book.
_'
.

i.

':

.'

.

It is for Us to collect it and promulgate it; but when We have promulgated it, follow thou
its recital, (Q.75:17-18). (The verb promulgate, derived from the Latin prmulgre,
means to proclaim something and make it publicly known.) _'

Then Lo!
Upon Us rests the explanation thereof, (Q.75:19).
There are some constants in the universe such as Allah and His Word (the Quran)
and these never change. No alteration whatsoever is possible in the Quran for all times
to come. Nor does the institution or the practice of Allah (sunnah) change (Q.17:77;
33:62; 35:43). Moreover, the involvement of an angel (Jibrl) in the transmission of the
revelation, precludes any possibility of a defect creeping in. Hence the Quran, being the
Word of Allah as received by the Prophet Muammad

(Q.27:6) is the Absolute Truth.


In fact, had the Quran come from any source other than Allah, it would have contained
much discrepancy and contradiction (Q.4:82).
The order of the verses of the Quran is also divine. The Prophet

himself had
overseen the arrangement of the present order of the srahs (chapters) and the yt
(verses) as we read them today. Each year during the month of Raman, the angel
Jibrl recited the entire Quran revealed until then to the Prophet

in one particular
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 20
order, and the Prophet

would repeat the recitation in front of the angel. During the


last Ramaan before his death, he recited it twice in the same order we have today.
Besides, the Prophet

had the whole text of the Divine Messages from the beginning to
the end committed to writing by scribes he himself selected. These included the four
rightly guided Khalifahs, as well as his other companions such as Muwiyah Ibn Abi
ufyn, Ubey Ibni Kab, Zayd Ibni Thbit and others. Moreover, several other
companions had learnt the Quran by heart as well.
In his last sermon delivered during his last pilgrimage, the Prophet

told a large
gathering of Muslims: I have left with you something, which if you will hold fast to, you
will never fall into error - a plain indication pointing to the Book of Allah and the practice
of His Prophet

(Ibn Hishm). Since the Arabic word kitb also means writings, the
report clearly indicates that revelations were available in written form before his death.
After the demise of the Prophet Muammad

, in the time of the third khalfah


Uthmn, R.A., a number of copies were made from this originally compiled version and
were officially dispatched to various capitals of the world. Thus Islam spread not by
sword or the pressure of the missionaries but due to the fact that the Quran was the
Word of God and a gift to the world, indifferent as to whether men accept or reject it.

Compilation
The Quran, as we have it in our possession, is known as Mu af (a collection of uf
or pages). All its revelations were written down during the lifetime of Prophet
Muammad

and were preserved in the memory of Muslims in one particular order


indicated personally by him under the guidance of Jibrl. However, nobody possessed a
complete, written collection of all the verses, and the entire Quran was yet to be
compiled in a book form.
Within two years of the Prophets death, during the reign of the first Khalfah, Abu
Bakr, R.A., several reciters of the Quran were killed during the war of Yamamah. These
killings prompted the Muslims to take up the exercise of preserving the Quran in the
form of a written Book and following steps were taken to ensure it:
(a) On the order of Sayyidina Abu Bakr iddq, first, all the written revelations of the
Quran were collected and checked against the oral, memorized version by a committee
headed by Zayd ibn Thbit (who was a close companion of the Prophet

and one of
the chief scribes of the revelation). Thereafter Zayd compiled and handed over to Abu
Bakr the first authenticated, written copy of the entire Quran. After the death of the
first Khalfah, Abu Bakr, at Sayyidina Umars request, this master copy was kept in safe
custody in the house of afah, R.A. the daughter of Sayyidina Umar, R.A. and one of
the wives of the Prophet

.
(b) Not long after, in the time of the third Khalfah, Uthmn Ibni Affn, R.A., a number
of copies of this original, verified version was made and officially dispatched to various
capitals of the World. This collection was called

_''

Jamul Qurn which was


CHAPTER I: The Holy Quran An Overview
21
copied and arranged into ma if (collections of pages) and the original u f (pages)
were returned to afah, R.A..
(c) These collections (of pages), written in the Kufi script, were made in six or seven
sets by the order of Sayyidna Uthmn ibn Affn, R.A., who appointed a committee of
three men of the Quraish, headed by Zayd ibn Thbit, to copy the authentic, verified,
official collection of pages kept with afah. These collections were henceforth known as
the Mu af of Uthmn and its copies were sent to all major centers of Islam, viz., to
Makkah and Yemen in Arabia, to Ba ra and Kfa in Irq, to Damascus in Syria and to
Ba rain. Two of these copies going back to the third Khalfah, are extant today, one in
the Topkapi Museum in Istanbul, Turkey and the other in Tashkent, Uzbekistan. (It is
believed that the copy in Tashkent was the personal copy of Khalfah Sayyidina Uthmn,
R.A, and still carries a stain of his blood, which splashed on it when he was murdered
while reading it). If we compare these two copies, we find that the written text in both is
identical. Uthmn not only sent an identical copy of the Quran to different centres of
Islam but also sent a qri (reciter) along with it to ensure the correct pronunciation of
the Quraishi dialect.
(d) The Mu af did not have dots or signs for vowels. Arabs who knew the pronunciation
did not need any help with vocalization, but the possibility of making mistakes while
reading it did exist especially in the case of non Arabs. Insertion of signs denoting
different vowels was initiated by Khall ibni Amad Al-Farahd (d. 786 CE), and
continued by Abu Al-Aswad Al-Du'ali who added vowels of ammah, fat-ah and kasrah,
as well as dots for correct pronunciation. Allah has indeed promised to protect the
Quran (Q.15:9). Allah never promised to protect the other scriptures.
It is said that Imm Abu anfah (d. 767 CE), a Persian jurist and the founder of the
Hanafi school of law, initially ruled that the Quran may be recited in Persian during the
obligatory prayer, but later on abrogated his own ruling. Imm Shfe (d.819), the
founder of the Shfe

school, held that the Quran in Persian is not the Quran and that
the Quran in any language other than Arabic is a mere human speech and nothing but
a commentary or an interpretation, which is neither the Quran nor the like of it (Q.2:23).
It is for this reason that Muslims are advised to learn Arabic so that they might be
brought closer to the Quran. Being closer to the Quran means being closer to Allahs
teaching. Moreover, reading the Quran in Arabic means reading the very same words
that were revealed by Allah through the angel Jibrl. The need to recite and understand
the Quran in its original language definitely helped to spread the Arabic language in the
past as was for example the case with Tamerlane (Timr the Lame) as well as many
others. (Tamerlane, 1336-1405, was born near Samarqand. He conquered the land of
the Tartars, Persia, Georgia, Syria, and many other countries. He encouraged arts and
learning, and his men took the Arabic language and the Quran back home to Central
Asia, which till recently was mostly Russian territory.).
The infallible Quran was revealed in Arabic but its linguistic style is unique and
exceptional. Even the Arab Muslim literati admit that it is impossible to translate the
Quran and retain its original and pristine purity.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 22
Mere reading of the Quran in Arabic has merits of its own both for the reader and
the listener. However, it is also important for us to know in our own mother-tongue the
meaning of the Arabic words we recite, so that we may understand them better. Every
single word in the Holy Quran is significant and its meaning should be carefully studied.
Ibni Abbs, one of the companions of the Prophet Muammad

is reported to have
said that there is no prayer for a man except what he understands therefrom. Moreover,
the words of the Quran must not be read hastily, merely to get through with so much
reading (Q.75:16). There are blessings in just reciting it, especially for those who
understand Arabic, while a mere reading of the Quran without understanding its
meaning, though not devoid completely of merit, may be compared to placing a search-
light in the hands of a blind man who cannot benefit by it. It is unfortunate that most of
us read many pages of daily newspapers every single day but do not care to read a
single page of the Holy Quran, Allahs Own Book. Both the Quran and the TV guide are
usually kept in our bedroom. We spend hours looking at the TV till we are tired and
sleepy. Yet, when we take stock of the time spent, we realize that we have not even
touched the Quran, the reading of which Allah has made far (obligatory) for us
(Q.28:85). By reading the Quran, we receive the right guidance from Allah, unlike
reading certain books and magazines or watching certain TV programs through which
Satan gives us the wrong guidance. Satan often diverts our minds to the trends and
fashion of the modern times so that we become heedless of what we have read in the
Holy Book. Even while reading the Quran, we should ask Allah to protect us from Satan
(Q.16:98). Although we know that just by reading the Quran we also receive some
blessings, Satan does not mind if we kiss the Quran lying on the shelf in our bedroom
or press it to our eyes to receive the barakah (blessings), but he gets worried if we start
implementing what the Book tells us.
Muslims of the past took advice from the Quran to study science (Q.41:53; 51:20-21)
and hence contributed to the development of the world. Present-day Muslims on the
other hand consider it sufficient to recite the Quran without comprehending its meaning.
Besides kissing the Book and ritually pressing it to our eyes, we are expected to transfer
its contents to our minds.

Advice
We are advised to use our mind and our ears to listen to Allahs Apostle who was sent
first and foremost to communicate and teach us the Quran so we may avoid the
undesirable consequences of the Hereafter (Q.67:9-10). Before we begin to study the
Quran, we must realise that unlike all the other writings, it is an exceptional book, only
one of its kind, authored not by a human being with his deficient and partial knowledge
but by a Supreme Author, who is the All-Knowing, the All-Wise. We need to visualize in
the minds eye the grandeur of the august majesty of its Speaker, the Creator of all
beings. We need to let us be filled with a deep sense of reverence and awe for His
Mighty Word and then gratefully accept the fact that Allah is speaking to us directly
through the Quran. As the late Dr. Iqbal said, No advice from anyone benefited me as
CHAPTER I: The Holy Quran An Overview
23
much as I benefited from the advice of my mother who told me, My son, when reading
the Quran, visualise in your mind that Allah is speaking to you through it!.
We might forget what we hear, we might not remember what we see, but if we get
involved in the study of the Quran and its implementation, then we can say we have
truly understood the divine Message. This means that we should reduce the gap
between commitment and action to near zero. The Prophet

was described by Sayyida


yesha, R.A., as the walking Quran. Goethe, a great German poet, speaking about the
Holy Quran declared that, This book will go on exercising a most potent influence
through all ages.
If we get a letter from one of our elders containing some instructions, we
immediately go into a quiet corner to read it again and again, and try to implement the
advices as well as we can; or if we are expecting an email, we check the computer again
and again to see if it has arrived; but when we are shown a letter from Allah Himself,
the Holy Quran, with instructions filling its every page, some of us do not even bother
to pick it up. The call of the Holy Quran is loud and clear. It seems to be saying: Is
there anyone who will pick me up and look into me? I have something to tell you. Please
somebody! Anybody! If the call goes unheeded, Then the Messenger will say: Oh Allah!
Truly my people took this Quran for something to be discarded, (Q.25:30).
This apathy and lack of effort shown by the Muslims to understand its contents has
been depicted very well in an Urdu poem by Maahirul Qaadiree.

- - . .| ...

.-

.. ..

. ..- .: ..

. .....,


.. ..

. ..: ..

. . L...,- , >.-., -
.-. . .. ..

. .}:. .. .-

} . ..r,'.


. . , - ~ , .:.|,, ,-,,, ,.,,



1. I am adorned in every house; to eyes (reverently) pressed;
2. Amulets are made of me; I am washed from the plates (where my words are written
in saffron) and given to drink.
3. Just as a parrot or mynah is trained (to speak) words;
4. In the same manner, I am being taught (to children).
5. When comes the time for taking oaths and vows;
6. Then my need is felt and by hands I am raised.
7. In which assembly am I not remembered; in which congregation is my fame not
celebrated?
8. Still, I am very lonely; none is oppressed as much as I.
The Prophets


mission was to proclaim the Quran to be the Word of Allah and it is
left to Allah to call people to account (Q.13:40). The Prophet

was advised only to


warn people (Q.11:12) but not to force them to accept anything (Q.50:45). He was not
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 24
expected to monitor their actions (Q.6:104) because the Quran already gave a clear
and sufficient proof of what is right and wrong to guide them. However, Allah said that
He would protect the Prophet

from being harmed by malicious people while he was


proclaiming His message (Q.5:67).


yt
The verses of the Quran are also called yt meaning signs or lessons. Many of the
verses of the Quran, the Reminder (Q.15:9), explain Allahs instructions in the form of
allegories so they are easier to understand and may thus profit mankind .
' .

_i'

' _' _t.

We have explained in detail


in the Quran for the benefit of mankind every kind of similitude but man is in most
things argumentative. (Q.18:54). These verses cover every facet of life and every aspect
of the universe. .'

We have not omitted anything from the Quran


(Q.6:38).
We should learn to observe and observe to learn the lessons in the Quran carefully.
We must read the lines and also between the lines, with a view to further understanding,
interpreting and implementing the verses based on our present-day knowledge. After
having read the Quran, we must examine ourselves, read our own minds to see how
much of it we have absorbed and how are we to implement it. Further, every part of the
text must be studied with respect to its overall context. As it is an indispensable
companion in our lifes journey, we must always remain conscious that each word we
read, recite, hear, or try to understand, has been sent specifically to us and for us by
Allah. Each verse we comprehend is a step forward in getting nearer to Allah and making
it easier to receive guidance from Him. And if the guidance is implemented, we may
expect to earn Allahs good pleasure.
The Quran is a book of wisdom (Q.36:2), hence it should be studied with serious
and concentrated attention rather than just read as a matter of routine. Only then we
shall be able to differentiate between what we know and what we do not. Of course it
would be difficult for any one person to understand fully each and every single matter
mentioned in the Quran as it covers a wide range of subjects such as history,
astronomy, business and administration, physics, chemistry, biology, medicine,
embryology, ethics, dietary restrictions, marriage, inheritance laws and many others.
Such a wide range of subjects and allusions to the mysteries of the future could not
have been put down in a Book by a seventh century human being who never went to
school!
An intelligent approach enhanced by modern scientific knowledge immeasurably
helps in the study and the comprehension of the Quran. There are signs embedded in
the earth (as expounded by geology and other earth sciences) and in ourselves (attested
to by biology and the bio-rhythms) (Q.41:53; 51:20-21), which we should look at and
study. Some Muslim theologians with a university level background of science, have
CHAPTER I: The Holy Quran An Overview
25
offered highly reasonable explanations, supported by scientific data, of many verses of
the Holy Quran. Insha Allah (God willing), with the passage of time when knowledge is
further advanced and updated, we may be able to come up with yet more relevant and
better explanatory notes. Many people believe in religion in a very dogmatic way without
making any attempt to understand its meaning and its teachings. They want us to
unquestionably accept the incomprehensible. However, science is not only compatible
with religion but is a profound source in its own right as far as religious studies are
concerned. Religion and science can co-exist because both are concerned with seeking
the Truth, albeit religion starts with a dogma and science with an experiment. In the rich
field of Islam, there is cross-fertilisation of science and religion as both are inter-twined.
The rejection of scientific truth and logic amounts to removing a support vital in teaching
the art of critical thinking and objective analysis, the bedrock of basic research and one
of the main objectives of the Quran. For a holistic development of a person there must
be the integration of the spiritual soul (of which we possess very little knowledge) and
the human brain (on which we have a lot of scientific data). Our religious teachers must
be knowledgeable in science, more so because science appeals to the younger
generation.

Universal
The Quran is meant not only for our planet Earth but is also a message for all the
worlds (Q.81:27). It contains the official constitution prepared in Heaven by Allah
Himself, to be followed by beings endowed with intellect and reason such as men and
jinn dwelling on earth. The Quran was sent to mankind and to jinn to inculcate in them
the habit of pondering the signs of creation and also to remind the men of
understanding among them to be mindful (Q.38:29). The Quranic verses are in fact
lessons for those who reflect, ponder and take heed in order to seek wisdom.
Allah sent His Apostle as a guide and mercy to the faithful (Q.16:64) to teach them
scripture and wisdom, through the Quran which is knowledge-based (Q.7:52). Only
people of knowledge fear Allah (Q.35:28). The many stages of learning begin with the
state of ignorance about the subject at hand. It is only much later and that only after
acquiring certain amount of knowledge that we learn how to discuss and handle
opposing views on any given subject in an objective manner, appreciate those views that
conform to our logic (the term logic being derived from the Greek word logos meaning
reasoning), and thus eventually advance to wisdom. The Quran is a complete book.
With its help we can explore all that there is in the material life of this world and the
spiritual world of the Hereafter. Every single page of the Quran (Q.21:10) contains a
reminder for us. The reminders found throughout the Quran benefit the faithful
(Q.51:55), act as a compass in the turbulent voyage of life and direct us towards ir al
Mustaqm (the Straight Path).
There can be no doubt about the Quran's infallibility and final authority because it is
the Word of Allah and not of a human being. The divine truth needs no advocate to
plead on its behalf. Because of its divine message, the Quran makes the reader more
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 26
conscious of Allah Who authored it and continues to remind mankind of his/her original
purity. It is the final revelation before the Day of Judgment. No other scripture more
emphatically emphasises Allahs Uniqueness. Prophet Moses, A.S., was given the Old
Testament or the Torah. Prophet Jesus, A.S,. was given the Gospel or the Injl (the New
Testament). But Prophet Muammad

received from God the last and final revelation,


the Quran.
The Quran, apart from the last two srahs, has 330 verses that begin with the word
qul meaning say. The presence of qul in all these verses makes it clear that Prophet
Muammad

is not saying all of this of his own accord, but he is being commanded to
do so. The Words thus are divine words revealed through angelic light and not the
words of a human being with a limited terrestrial knowledge.
The Quran should not be taken as an amusement or a jest but with utter
seriousness since it is not human speech. We should not let the tongue distort its words
(Q.3:78). We should also avoid people who mock the verses of the Holy Quran (Q.6:68).
Allah has advised us in Q.7:204 that whenever somebody recites the Quran we should
listen to it with rapt attention and pay heed so that we may obtain His mercy. We should
remain silent during the recitation so that we can absorb the content. Attentive listening
and absorbing the meaning are much more beneficial than mere hearing. Recitation of
the Quran is the core of religious devotion. After carefully reminding ourselves of what
we have been listening to, we must follow the advice faithfully. Even the jinn listen to
the recital of the Quran and warn their community (Q.46:29;72:1).
The auditory centre of the brain (centre for hearing) develops long before the visual
centre (centre for sight), as verified in the Quran (Q.17:36; 32:9; 16:78; 76:2 and
dozens of other verses). This could be the reason why in most verses of the Holy Quran,
we notice that the sense of hearing is given precedence over the sense of sight. Unlike
animals, the human foetus is unique because it is the only creature that can hear the
beat of his mothers heart as well as other sounds while still in his mothers womb
although it cannot see anything while there. Hence, there is a beneficial effect in reciting
Bismillah before the meals, saying Al amdu Lillah after the meals and performing
regular prayers during pregnancy when the unborn can also hear them. The unborn
baby still in the womb also hears the adhn (the call to prayer) during the family prayers
or from a nearby mosque as well as the verses of the Quran. Thus Islamic education
begins even before the baby is born.
As already discussed earlier, the word yt (verses) also means revelations or signs
or both. Revelation (from the Latin word revelre - to reveal, to lift the veil) is the
transmission of knowledge from the divine to the human. Such a revelation conveys the
absolute truth that surpasses the power of human intellect and reasoning. Allah has
warned us not to treat these yt as a jest (Q.2:231). In spite of there being every
conceivable example in the Quran attesting to the Truth, the unbelievers dismiss each
one of them as worthless and thus Allah seals up the hearts of those who do not care to
understand (Q.30:58-59). In religious language, men who are unaware of divine
commandments are considered deaf, dumb and blind to the spiritual realities of life.
CHAPTER I: The Holy Quran An Overview
27
They are deaf because they do not want to hear the truth, dumb because they do not
want to utter it and blind because they do not wish to see the right path (Q.2:18). If we
do not take the trouble to understand the Quran, a time comes when the voice
emanating from the verses grows fainter and eventually falls on deaf ears (Q.41:5). For
a sensible person, a mere sign is enough but for a person who does not wish to pay
heed, thousands of explanations are not sufficient. The Quran warns such people about
a grievous penalty awaiting them, this warning in itself being true guidance (Q.45:7-11).
The non-Muslim West gets attracted to the beauty of the cover, the recitation or the
print of the Quran but never to its content. Our enemies have tried to sabotage Islam
but have failed miserably because the dynamic and amazing Quran, the constant
companion of the Muslims, is more than a match for them and has survived fifteen
centuries of their collective assaults and bitter criticisms.
Allah being the Absolute Truth and Reality (Q.22:62 and many others) sent the
Quran with His Words of Absolute Truth (Q.2:176). In Q.6:114 Allah warns us never to
doubt that He Himself gave the Quran to Muammad

, who was sent to guide the


men and the jinn, who are the only creatures on earth endowed with the power of free
will to obey or disobey Allah. The Quran was never meant to be put on the shelf to
collect dust or to be kissed and pressed to the eyes every morning or to be put into a
tawdh (amulet) to be locked up for ever. The Quran was meant to be read (for ones
own benefit), recited (so it may be heard and its message conveyed to others) and
studied (so that we ourselves may understand, reflect, practise and implement what we
read with a view to becoming examples to others, Muslims as well as non-Muslims).
Listening to the Holy Quran while someone else is reciting it has a greater impact,
especially in case of those who know Arabic, than reading it by oneself. No wonder we
learn and retain more from our teachers in the class-room than by reading books at
home.
The process of understanding includes the process of comprehension through
reasoning. The intelligent Muslim is a rationalist and insists on the two sources of truth
viz. revelation and reason. Trespasses against truth or reason are forbidden in Islam
(Q.7:33). Not only do we have to read, memorise, recite, study, understand and
implement the Quran, but we have been asked by our leader, Prophet Muammad

,
to teach it to others. Thus we become learners and teachers at the same time, not only
of the Quran but also in each and every encounter with others.


_''

The best of you is one who learns the Quran and teaches it. (adth Al-Bukhri).
It is interesting to note that in Arabic the root word for teaching and learning is the
same viz. ilm. To teach is to learn. What exercise is to the body, reading is to the mind.
Reciting the Quran after the morning prayer is highly recommended (Q.17:78) so that
each day begins with Allahs blessings. Cognition is usually at its highest peak in the
early morning as memory molecules get synthesised during deep sleep.
Listening to things of value goes much deeper and is more beneficial than listening
to trash. We must listen attentively when the Quran is being recited and absorb what
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 28
we hear. The Quran should be recited in a melodious voice and in slow rhythmic tones
(Q.73:4). Reading the Quran at a fast pace secretes adrenaline and nor-adrenaline
which cause excitement rather than tranquillity. It is only when the recitation is done in
slow, rhythmic tones that serotonin, encephalin and endorphins get released in the
human body, which are responsible for serenity, peace, satisfaction and euphoria.
Moreover, there is an added advantage in reciting or listening to the Quranic verses. It
can help displace the unwanted daily music from movies and other sources which
surround us at all times and which we are unable to get rid of. These unwanted and
tiresome sounds reverberate in our ears with annoying and regular frequency, especially
when we are about to sleep. Neuroscientists tell us that songs that get stuck in our
heads create an annoyance which can be removed only by repeating the tune over and
over again. However, it is better and easier to disengage and get rid of the offending
tune by repeating some verses of the Quran in order to replace the uninvited,
bothersome problem.
We must put our own house in order before we advise others. The Quran does not
only advise mankind to do things right but to do the right things. Hence, wrong actions
do not belong in a Muslims home. The concepts of right and wrong are constantly
changing in the society but not in the Quran, where they are clear and eternal.
It should be borne in mind that there are certain cryptic verses in the Quran capable
of carrying multiple meanings and difficult to understand by human intellect alone (these
verses are called mutashbiht), but whose ultimate meaning (tawl) is known only to
Allah. However, those of us who are determined to increase our knowledge and make an
attempt to understand them will, Insha Allah (God willing), grasp the message (Q.3:7).
Persons endowed with knowledge accept the Quran as the Absolute Truth (Q.22:54).
But one cannot possibly grasp the truth contained in the Quran through mere recitation
of its words. There are important and clear sign-posts scattered on every single page of
the Quran for the guidance of mankind. Those are meant to be properly scanned,
understood and implemented. There are many hfi-al-Quran who have memorised the
whole Book but do not understand the meaning of what they recite. They will not be
able to implement what the verses would like them to do. On the other hand, there are
also others found on the pages of history, who knew the Quranic verses better than
most of us, yet laid foundations of false religious sects. Such persons, although well
aware of the true meaning of the Quranic verses, were not guided by them, and in fact
were allowed to be misled.
The verses that descended in Makkah are addressed to mankind in general and
speak against social disorder and injustice, while those that descended in Madnah
specifically address the faithful. The compendium of the revealed text begins with the
Srah al Fatiah, the opening chapter praising Allahs glory and beseeching His help in
guiding us to the Straight Path, and ends in Srat un Ns by seeking refuge with Allah
from the mischief of the Whisperer (who withdraws after casting doubt and temptation
in the mind of mankind).
CHAPTER I: The Holy Quran An Overview
29
The 24-hours allotted to us on a daily basis are divided in the Holy Quran into
different times where certain messages are conveyed to us such as:
(a) The Quran was sent down at night time Q.44:3; 97:1
(b) Pray for forgiveness at dawn Q.51:18
(c) Celebrate Allah's praises before rising of the sun and before setting and during part
of the night and after prostration Q.50:39-40
(d) Recitation of the Quran in the morning is recommended Q.17:78
(e) Glorify Him morning and evening Q.33:42
(f) Celebrate Allah's praises morning and night Q.48:9
Other times should also be studied carefully, e.g (g) Noon Q.9:1; 93:1
(h) Afternoon Q.103:1
(i) Tomorrow: Let every person look to what (provision) he has sent for tomorrow
Q.59:18

Numbers in the Quran
Dr. El Naby mentions some of the following miraculous use of numbers in the Holy
Qur'an:
1) This world and the other world are mentioned equal number of times 115.
2) Angels and devils are each mentioned equal number of times - 68, while their
derivatives are also equally mentioned 20 times each, which makes a grand total
of 88.
3) Human life and death with their derivatives are mentioned equal number of
times - 145 times each.
4) Sight and insight each is mentioned 148 times, which is equal to the same
number of times that the heart is mentioned.
5) Good deeds and evil deeds with their derivatives are equally mentioned 167
times each.
6) Hell and punishment are equally mentioned 26 times each.
7) Knowledge and learning with their derivatives are equally mentioned 811
times, which is the same number that the word faith and its derivatives are
mentioned. This fact shows to what extent Islam values knowledge and learning,
which are equal to faith.
8) What is really amazing is that the Merciful is mentioned 57 times, while the
Compassionate is mentioned 114 times which is the total number of chapters of
the Holy Quran.
9) It is very strange that in the Holy Qur'an, inspiration, Islam, and
resurrection with their derivatives are mentioned 70 times each.
10) Magic and infatuation are each mentioned 60 times as if God wanted to
attract our attention to the similar effect of both.
11) Fire with its derivatives and heathen are each mentioned 154 times.
12) Fasting and patience are mentioned in the Holy Qur'an in equal numbers.
13) Brain and light are equally mentioned 49 times each.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 30
14) Love and obedience with all their derivatives are mentioned 83 times each.
15) Generosity and reward are mentioned 20 times each.
16) Temptation and sin are both mentioned 22 times each.
17) Forgiveness and its derivatives are mentioned 234 times which is double the
number of times that the word punishment with all its derivatives is mentioned.
This shows God's bounty and compassion towards His creatures.
18) The word month is mentioned 12 times, while the word day is mentioned 365
times!!!
What kind of human power or what electronic mind could have come up with such
equal numbers of words both of similar and opposite meaning, and then spread them
out in the different verses of the Holy Qur'an in the most perfect way?

Khatm al Quran
Khatm al Quran, i.e. the completion of the reading of the whole Quran is only the
beginning of a spiritual awakening. The journey to and through the Quran is rewarding
and blissful. By its nr (the divine light) it shows us the way to eventual success and
salvation and leads us from darkness to light (Q.5:15-16). It is like climbing to the top of
a mountain: the higher one goes, the more one sees. Similarly, the panorama of Allahs
artistry becomes wider and wider with every complete reading of the Quran. After each
and every khatm or completion of the Quran, an inward flame drives us to read it once
more.
To repeat, the original revelations which are in Arabic remain the Eternal Words of
Allah and cannot be altered. The Quran in any other language, except Arabic, is a mere
human speech and not the words brought by Jibrl. No translation of the Quran can be
taken as Allahs Own original Words and is no more than an interpretation of the Arabic
text amounting at times to a betrayal of the much more comprehensive meaning of the
original. It may at times obscure the message it was meant to convey. Actually, the
Quran is Allah's eternal speech recorded in the Guarded Tablet called Lauim Maf
(also referred to as the Mother of the Book in Q.43:4 lodged in heaven and hence it
cannot contain the Prophets own, that is personal, words. Every single word in it is
divine. Even Prophet Muammad


could not have changed a single word in the Quran
for fear of severe punishment from Allah (Q.10:15). The sole mission of Prophet
Muammad

was to deliver the Quran (42:48; 16:82), Allahs Words (Q.5:67), not his
own, and through the Quran he was expected to lead us from the depths of darkness
into light (Q.65:11).
The Quran is the best hadth (Q.39:23) and the most accurate (Q.4:87). Allah has
also advised us to follow no other hadth but His own (Q.31:6; 77:50; 45:6; 7:185). In
Q.7:157 Allah instructs us to follow the Messenger because he believes in Allah and in
His Words. Those who do not obey the Prophet

actually reject not him but Allahs


lessons (Q.6:33). That is why Allah says in Q.4:80 that he who obeys the Prophet


obeys Allah because of the scripture which He sent through him (Q.4:136). No one can
tamper with the Quran as Allah Himself has taken the responsibility of preserving it.
CHAPTER I: The Holy Quran An Overview
31
There is yet another reason why we should follow the Prophet

. The Quran does not


tell us how to perform the prayers. This is known only through the actions of the
Prophet Muammad

who said, Perform prayer the way you saw me performing it. The
percentage of zakah and the details of the rituals to be performed during the ajj are
also not mentioned in the Quran but may be found in the sunnah of the Prophet
Muammad

.
The Quran translated into any other language is regarded merely as a commentary
on its meaning as understood by the translator himself. It is neither the Quran itself nor
the like of it. The inimitable Quran is truly itself only when it is in Arabic, the language
of Allahs revelation. Any translation made into another language ceases to be the literal
word of Allah and hence cannot be equated with the Quran in its pristine original
content. If commentaries would have been the like of the Quran, many persons would
have produced or brought the like of it when challenged to produce even a single srah
(Q.2:23).
With the above overview, it may now be appropriate to turn directly to the Srah al
Ftiah which is the sum and substance of the Quran and is also called Ftiat ul kitb
and Ftiat al Quran, i.e. the srah that opens the Book (the Quran). With it the Quran
opens and with it the salt (prayer) truly begins. However, we should be reminded that
the verse: :'

_'


'

Adhu Billhi Minash Shaynir Rajm, meaning I


seek refuge from Satan who should be rejected with complete ignominy (stoned to
death) is not a part of the Srah al Ftiah. Yet we are advised in Q.16:98 that
whenever we read the Quran, we should begin with its recital
' _' _i' c' ':


When you read the Quran, seek Allah's protection from Satan the rejected one.
CHAPTER II: Systematic Exposition of Sratul Ftiah

' ' ' .

. .

.

(1) Bismillhir Ramnir Ram;
With the name of Allah, the All-Compassionate, the All-Merciful;
' . '


(2) Al-amdu Lillhi Rabbil lamn;
All praise belongs to Allah, the Sustainer of all the worlds and all beings;
' '

. .


(3) Ar-Ramnir Ram;
The All-Compassionate, the All-Merciful;
.'


(4) Mliki Yaumid dn;
Master of the Day of Judgment;
.'. .'

. .


(5) Iyyka na

budu wa iyyka nasta

n;
You alone do we worship and You alone we ask for help;
' !'' '


(6) Ihdina irtal Mustaqm;
Guide us along the straight path;
' .' !'


(7) irtal ladhna anamta alyhim,
The path of those whom You have rewarded (because of their endeavour) / on
whom You have bestowed grace (ne

mah),
. .'


'

.

Ghyril Maghbi alyhim wa lad-lln.
Not the path of those who have earned Your anger, nor of those who have gone
astray.
'


mn. Amen.

Ftiah means opening, beginning, unlocking (Q.12:65) as well as conquering
(Q.48:1).Used in verbal form it may also mean to grant (Q.35:2), to judge (Q.7:89), to
unloosen (Q.21:96).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 34
This opening chapter of the Holy Quran opens the heart and the mind of the reader
to the truth of Islam, unlocks the divine qualities that he/she possesses and helps
him/her to emerge victorious over the evil forces of this world. It opens the Book or the
Quran. The verbal root of the word fti ah is fata a meaning to open. Al-Fatt
(Q.34:26) is one of the 99 attributes of Allah (reported by At-Tirmidhi, Ibn Mja and
Muslim), meaning the Opener of the gates of sustenance and mercy to His servants.

Other names
It is called Umm ul Quran (the Mother of the Quran, indicating its foundation or origin)
because it contains the essence of the Quran and is the summary of all its teachings. It
has also many other names such as: Al-Kfiyah (The Sufficient One); Assul-Qurn (The
Foundation of the Quran); Ash-Shif (The Healing); Al-Kanz (TheTreasure of Limitless
Knowledge); Al-Wqiyah (The Protecting One); Al- amd (The Praise); Sabamm minal
mathni (Q.15:87) (The Seven of the Oft-repeated Verses). Sometimes it is called the
Twice Repeated Verses and this is explained differently by different commentators.
Some say that it is due to the fact that it is repeated twice in every ritual prayer, while
others maintain that it was revealed twice, once in Makkah and again in Madnah.
Prophet Muammad

said: ' ' .



. Whoever does not recite Al-
Ftiah of the Book in his prayer, his prayer becomes invalid, (adth Al-Bukhri and
Muslim).
Further, Srat al Fti ah is known as: .' '

Ummul Kitb (The Mother of the


Book) as attested in a adth. However, the term Ummul Kitb is used also for the
Quran itself in Q.3:7 as well as for the Guarded Tablet or Al-Lauul Maf (Q.13:39).
This tablet, preserved in heavens and lodged with Allah, contains the original of Allahs
Plan and the Eternal Decree. It thus establishes a celestial-terrestrial link with the Quran.
The Srat al Ftiah summarises our itinerary on earth in the form of a supplication.
We begin with the name of Allah, the All-Compassionate, the All-Merciful, and then
thank Him, the Sustainer of all the worlds and the Master of the Day of Judgment. By
addressing Allah as Ra mn and Ra m, we unreservedly admit that we have sinned,
that we are in need of His mercy and that He Alone is the All-Compassionate, the All-
Merciful. To receive Allahs mercy, we must follow the Quran and be righteous
(Q.6:155). The quintessential theme of the Surah al Fti ah is to earnestly beseech Allah
for guidance to the only true path called irul Mustaqm. The sequence of the verses
points to the heart and core of the supplication that is a request for Allahs guidance
which every human being greatly needs. We ask for His assistance in this world to guide
us along the Straight Path so that on the Day of Judgment in the Hereafter we shall not
be among those on whom Allahs wrath descends or among those who have strayed
from that Path.
The full impact of the importance of the Surah al Fti ah can be felt, if, while reciting
it during the prayers, we imagine ourselves among a mammoth gathering of human
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 35
beings standing with reverence and awe before Allah on the Day of Judgment. With this
scenario in mind, we now beseech our Mlik, Who is Merciful and Compassionate, to
guide us, from this day onwards, onto the Straight Path set out by Him, which would
entitle us to be among the select righteous in the Hereafter.
The Srat al Ftiah differs from the other srahs in the Quran in that (1) it is a
short srah (seven verses including Bismillh ir Ra mn ir Ra m), which has been
placed at the beginning of the Quran, while all the other short srahs are at the end; (2)
it is in the form of a prayer; (3) the word mn (Amen) is added to it at the end which is
not done in the other srahs.
While comparing the arrangement and numbering of the verses of the Srat al
Fti ah in two commentaries of the Quran, we can see that Allmah

Abdullah Yusuf

Ali
considers Bismillh ir Ra mn ir Ra m to be the first verse of the surah (a position
accepted by the Shfe

s on the ground that Bismillah was found written on the pages


when the Quranic texts were first collected), while Marmaduke Pickthall does not take
the Bismillah verse to be the integral part of the Surah Fti ah (which is also the
anafis view). Since Srat al Ftah is known from elsewhere to have seven verses,
Pickthall divides the last (seventh) verse into two parts the sixth being - The path of
those on whom You have bestowed your grace ( iral ladhna an

amta

alyhim) and the


seventh - Not the path of those who have earned Your anger, nor of those who have
gone astray (Ghyril Maghbi

Alyhim wa la lln) so as to adjust the total number of


verses to seven.
Reciting the Fti ah in every rak

ah as part of the ritual prayers is accepted by the


Shfe

s as a divine order (far : compulsory) while Imm Abu anfah says it is


obligatory (wjib: necessary or essential).
In Srat ul Ftiah, the very first chapter of the Quran, we ask Allah for guidance
being the raison d'tre of its recitation. Allah immediately responds to this request with
an abundance of guidelines spread throughout the Quran, beginning with chapter.2:2,
all advising us to be God-conscious.
Bismillah being a part of the Quran, is considered to be the verse number one of the
seven verses of Srat ul Ftiah. Hence one can see its importance. Subsequently it is
used at the beginning of every srah of the Quran without being assigned a number.
The only srah which does not begin with Bismillah is the Surat at Tawbah (Chapter 9;
The Repentance).
If we were to examine and observe ourselves carefully, we would find that some of
us Muslims fall in one or even both categories of people mentioned in the last verse: Al
Maghbi Alyhim (those with whom Allah is angry) and Ad lln (those who have gone
astray).
There is a controversy regarding the utterance of mn after the Surat ul Fatiah. Al-
Tirmidhi is of the opinion that mn (Amen) means, Do not disappoint our hopes, while
some assert that Answer Thou me; Oh Allah is meant here, and yet others claim that
mn is a short version of Y Allah, minna bi khyr meaning, Oh Allah, bring us good .
The Sunni scholars say that the utterance of mn by both the Imm and the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 36
congregation at the end of Srat ul Fti ah is essential, because the Prophet


used to
say mn, at times loudly and at times in subdued voice. This subject need not be
debated and such a minor difference of opinion should not be exaggerated.

Attention may now be turned to this significant first verse.


(1) Bismillh ir Ramn ir Ram
This first verse may be discussed in terms of its two components: (A) Bismillh and (B)
Ar-Ramn ir Ram.
(A) Bismillah

is also called by its acronym basmallah or tasmiyah. The


jurists of Ba ra, Syria and Madnah do not consider it to be an independent verse either
at the beginning of Srat ul Fti ah or any other srah. This is also the opinion of Imm
Abu anfah, Imm Mlik and Amad bin Hanbal, and hence the anafs, the Mliks and
the Hanbals do not pronounce these words loudly while praying. However, the jurists of
Makkah and Kfa as well as the Shf

s and the Sh

ahs consider the basmallah to be


the first verse of Srat ul Ftiah and the other srahs (except Chapter 9 or the Srah At
Taubah) and recite it in a loud voice because these words were written down on the
leaves when the Quranic texts were first committed into writing. Moreover, it is a part of
the Quran in Srah An Naml (chapter 27:30) and hence it is best to give it an
independent number in Srah al Ftiah. For the other srahs of the Quran, it is used
only as a headline and therefore not numbered. Imm Abu anfah did not hold
Bismillah to be a part of Srah al Fti ah, yet he permitted the recitation of Bismillah
along with Srah al Fatiah during prayer, but not loudly.
However, the recitation of Bismillh before the Srah al Ftiah is considered
compulsory as even some dissenters, including Imm Abu anfah, acknowledge that
the holy Prophet


always started with Bismillh while reciting Srah al Ftiah.
However, the word mn (Amen) was not written down although the Sunni Muslims
recite it after the completion of the Ftiah.
It is best to translate Bismillh as with the name of Allah; Arabic particle bi is usually
translated as with in English (while the English in stands for Arabic fi). However, bi is
also translated as with (Q.2:63; 15:46); for (Q.17:79); by (Q.38:82); from (Q.76:6); at
(Q.3:123).

Allah: He is known by many names which refer to His Attributes. Many Quranic verses
glorify the Divine Majesty by enumerating Allahs Most Beautiful Names, Al-Asm ul
usna (Q.59:24). Although ninety nine such attributes have been mentioned (adth: At-
Tirmidh, Ibn Mja and Muslim), Allahs attributes are infinite. Allah manifests His
attributes in the garb of His names and yet His Majesty is hidden in the diversity of His
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 37
own creation. The quicker we approach Allah, the faster He draws nearer to us. If on
any particular day we find ourselves to be further from God than we were a day earlier,
there can be no doubt who it was that moved away. Nearness of a person to Allah
signifies closeness to Allahs attributes which should be taken by man as a standard for
emulation, so that he may strive hard towards the ultimate perfection. Unlike man, Allah
is perfect and makes no mistakes.
To a Muslim, Allah is the unequivocal paragon of Absolute Perfection, Purity and
Glory. _ ' _

. .

Subn allhi amm yaifn means Glory to Allah for He is


far above what they attribute to Him or He is above all imperfections (Q.6:100; 23:91).

The Supreme Being: When man ponders over the phenomena of nature, both
manifest and hidden, and concludes that after all, all beings must have come from a
Supreme Being Who is the Creator and Sustainer of all, and Who is the Only Being
worthy of worship, he comes to accept the fact that the Creator is transcendent and
beyond human cognition. He is beyond the grasp of human experience, and beyond the
limits of human knowledge, description and reason. Thoughts about God come into our
minds through different avenues where they go round and round in an exercise of
complete futility, all that in spite of the fact that Allah has endowed us with sense,
reason, and intellect and has intended us to use them. Although by reasoning, deduction
and conclusion, we may be able to arrive at the truth about many things this does not
apply to Allah, because reason cannot grasp or comprehend His nature. All our ideas and
thoughts are of a transitory and perishable nature but Allah is different from any thought
we can possibly have about Him. The brain is known to contain over 10,000 million cells,
but even if all brain cells were to adjust the channels to fine-tune the message, the
Centre of Imagination in the brain would not be able to comprehend Allah in His True
perspective, or form an image of Him. Imagination is a mental process of evoking ideas
or images, of objects, events or processes. We can picture any person with our eyes
closed but we cannot picture God even with both our eyes open and our third eye (the
pineal gland in the brain) functioning. This futile intellectual exercise is responsible for
mankinds perpetual and unending quest to describe Him. Millions of people belonging to
different religions have come into this world, meditated and gone. For billions of man-
hours they engrossed themselves in contemplation but in the end, they could not
describe Allah. No matter for how long they locked themselves in the intense
concentration of the mind or 'the heart' like the sufis, entered periods of ecstasy in the
manner of dancing dervishes, or undertaken imaginary journeys through seven heavens
to reach the Throne of God, God never made Himself accessible to their human vision.
Allah Himself says in the Quran that we cannot see Him (Lan Tarni Q.7:143). (Believers
will see Him only after the Day of Judgment).The reality of God lies within the reach of
words and concepts, yet reason and logic do not contribute to understanding His Nature
and His Being, no matter how exhaustive our research. The existence of God cannot be
proved in the same way as we prove the existence of a physical object, simply because
God is not a physical object but a Transcendental Being. Any physical object can be
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 38
accessed by any of our five senses of sight, hearing, smell, touch or taste. This does not
apply to God, as He (SWT) exists on a level beyond our sensual perception.
The proper name Allah is applied to the unimaginable Supreme Being Who exists
necessarily by Himself, comprising all the attributes of perfection: a Being Who is
Supreme but remains hidden from human eyes, before Whose dignity and grandeur the
human wisdom and perception come to nought, Whose sovereignty extends over the
entire universe, to Whom our obedience is a must. As there is no corresponding word in
English for Allah, we have used the word Allah in this book rather than using God with
a capital G, though we do use God sometimes to denote the One and Only True
Supreme Being Who deserves to be worshipped. However, we have used the word god
with a small g for anything else that men may also worship such as wealth, person,
passion, etc. and which clearly is not God. We have further translated Rabb as Allah,
although literally it means the Sustainer.
However, if it is impossible to prove the existence of God on scientific basis, it is
equally impossible to disprove His existence. Some say God is the creation of the human
mind although we know that both the man and his mind are the creation of God. Some
psychologists say that God is a mental representation of an absent object and if God did
not exist, it would be necessary to invent Him. What occupies us, then, seems to be only
a label attached to a mental image created for the practical uses of a God-fearing society.
Some say God is nothing and that God should be described as Nothing since He does
not exist in any form we may conceive. That is why there are so many religions in this
world. Some say there is no God while others say that God is dead. However, God
Himself says in Q.2:255 that He is very much alive and this is being discussed with ever
increasing intensity, even though Friedrich Nietzsche proclaimed in 1885, God is dead.
Today Nietzsche himself is dead and gone. He died in 1900 C.E., but in his lifetime he
poised this famous question: Is man one of God's blunders or is God one of man's
blunders? One could equally well ask that if instead of God, it was the nature that
created us, why is then nature subservient to us?

Mans diverse claims regarding two, three and many Gods are also causing intense
confusion and traffic jam of data in the neurons of the brain. Some say there is One God,
some say two, some three and yet some others that there are many, while Allah Himself
clarifies in Q.16:51 that He is One, not two, and not one in three (Trinity: Q.5:73). Some
persons in the universal audience want to unseat Him as the Master of Ceremonies and
replace Him with an idol. Some say, God is in me while some say, God is me. Suffice
it to say that there can be no answer to the question of as to who, how, where and
when about God because Allah Himself says:
:


' ' . .


No vision can grasp Him but His grasp is over all vision
(Q.6:103). The mystery of how, when and why regarding the Supreme Being can never
be answered. We can seek God through different channels, but we cannot see Him in
this world. We only know that He is Omnipresent i.e. present everywhere at the same
time and shall make Himself visible to us in the Hereafter (Q.75:23).
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 39
No matter how much and for how long we delve into the nature of Allah, in the end
we find ourselves back where we started, rendering the whole exercise futile. Another
interesting contradiction is that though we believe in those who seek Allah, yet we doubt
those who claim to have found Him. This is beautifully enunciated in a sequence by
Shaikh Sadi:
<.- <..:.:

.. ,.,.:

-
. .,...

.
.. < ... ...

~
Ay bartar az khiyaalo qiyaaso gamaano wahm; waz har ch gofta ando shaneedeemo khonda eem: Majlis
tamaam gashto b aakher raseed omr; maa hamchenon dar awwal wasf t monda eem: Oh You Who
is Higher than our thinking, our deduction, our opinion and our imagination; and Loftier
than whatever they have said and we have read. The assembly has dispersed and life
has come to an end. We have forever remained as we were at the beginning of Your
description. Nothing can symbolise Allah because

Lysa ka mithlih shy unn


meaning: there is nothing whatsoever like unto Him (Q.42:11). Man was never formed in
Gods image. We Muslims do not believe that God has a human shape or gender,
although we refer to Him as He.

Root Words: The Arabic word Allah (Al Lh) means the God. Some say that the word
Allah denotes (1) al ilh (of Arabic origin) meaning the God (Pl. i

lihah meaning gods)


or (2) alh (of Aramaic origin) meaning astonishmen or wonder, or (3) Al Lh (That
Secret One). Others say it is derived from (4) ulhiyyah meaning worship. Again, some
say that the word Allah is derived from (5) aliha meaning he became perplexed,
probably because minds are confounded or perplexed by the Greatness and Majesty of
the Supreme Being. And there are others who say that Allah is derived from (6) alahahu
meaning He protected him, since Allah is the universal object of refuge and sanctuary.
The word Allah has no plural and no gender. Because Allah is above all comprehension
and hence beyond all representation, Islam is mostly free of arts featuring divine and
human figures. One can say that the God of Islam is not photogenic. There is no imago
Dei (image of God). Hence we should not refer to human beings as sons of God (Q.5:18)
or as born in the image of God. We are not sitting at the feet of a man with a long white
beard called God. To search for Gods image is to follow an illusion.
The absolute principle of taud or the Oneness of Allah with its unbreachable unity
separates the Creator from the created, proclaiming the impossibility of their union
through incarnation (elevation of a human to a divine rank), deification (assumption of a
bodily form by a divine being) or fusion. This impossibility is by Allahs Authority, as Allah
has no partners. The Oneness of God helps us to demarcate our spiritual boundaries
that we have to safeguard from invasion by people who think otherwise. Obedience to
Allah invalidates obedience to man.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 40
The word akbar is formed by inflecting the word kabir meaning great to form its
comparative degree greater. Allhu Akbar means Allah is greater than all else we can
think of among His vast creation, which in fact means that Allah is the greatest. Even the
creation of the heavens and the earth is greater (akbar) than that of mankind (Q.40:57).
Any idea concerning Allah could only be conjectural and hence many religions have
essentially emanated as strands from the basic concept of a Single Supreme Being. All
human beings, no matter what religion they belong to, believe in One Supreme Being.
However, most of us do not realise that He is the One and the same Supreme Being
every one of us is referring to, albeit by a different name. He is not a member of any
particular mosque, church or temple. We should not criticise any religion, since Allah has
placed learned people among them all and entrusted them to fulfil certain missions
known only to Himself. Many persons hold the erroneous belief that only their religion is
true and makes sense and is the only short-cut to Heaven, and that all the other
religions are false and lead to Hell. In the past and even now, this has led to a multitude
of horrible religious wars that plagued mankind for centuries.
It is commendable to commence every action, every letter and every speech with
' ' ' .

. .

.
Bismillh ir Ramn ir Ram according to the advice of the Prophet
Muammad


who said: Any affair which is not started with Bismillh ir Ramn ir
Ram is maimed.
Being the worthiest trustee of Allah in this world, the Prophet

began every
mission he was entrusted with, with the words Bismillh ir Ramn ir Rm in
conformity with the initial commandment: ' _.' '

Read with the name of


Allah Who created (Q.96:1). Hence, if we were to follow his example and hope to be
good vicegerents of Allah on Earth, we should do the same. At the commencement of
whatever we do, whatever action or project we undertake, we as Muslims should utter
the word Bismillah and by saying just this, Allah shall bless that particular action or
project of ours. (Notice that the first verse of Bismillah is immediately followed by the
second verse of Al amdu Lillah reminding us to thank Him for blessing this project as
well as others to be accomplished in the day ahead). By saying Bismillh, we
immediately make a verbal contact and call Allah, with Whose help problems may be
solved easily and expeditiously, as He is the All-Wise, the All-Knowing. We are
commanded to remember Allah's name again and again and devote ourselves to Him
whole-heartedly. ':'.

.'


meaning: And remember the name of Allah
and devote thyself to Him whole-heartedly. Allah also says:
. '.'. :' .:

_.



meaning: Remember Me, I will remember you; be grateful to Me and reject Me not,
(Q.2:152). Therefore, one may ask: If we do not remember Allah and we do not invoke
His name whenever we embark on a venture, should we still expect Him to bless that
particular move or project of ours? The answer is: A project may even be completed by
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 41
Allahs will though Bismillh was not recited at its beginning but it shall remain devoid of
Allahs blessings.
By uttering Bismillh every morning before we get out of bed, we can look forward
to Allahs blessings and guidance throughout the day. Every day is a new sunrise and a
new beginning.
It is customary for Muslims to say Bismillh when putting the first morsel of food in
the mouth at each meal, because Allah has also advised:
_' ' ' : '


.
meaning: Eat of that over which Allahs
name has been mentioned, if you do have faith in His Revelations, (Q.6:118).
Prophet Noah, pbuh, uttered Bismillah when asking people to enter the Ark
(Q.11:41), to emphasise the merit of invoking Allahs name at the beginning of any
transaction or project.
It is also advisable to begin with Bismillah when writing a letter. Prophet Sulaimn,
pbuh, when writing a letter to Bilqs, the Queen of Sheba, began by writing Bismillh ir
Ramn ir Raim. She said ' ' ' . '. _ '

. .


. . .

Lo! It is from Solomon. Lo!


It is with the name of Allah, the All-Compassionate, the All-Merciful, (Q.27:30). Moreover,
it was customary in her reign to offer thanks to Allah after eating (Q.34:15). Imm
Ghazzli advises us that we should begin eating by saying Bismillh and end with Al
amdu Lillh after the last morsel of food. In fact, Bismillh should initiate any and
every activity while Al amdu Lillah should conclude it.
From the above, we understand that whenever (1) we write something, we must
begin with Bismillh ir Ramn ir Ram as in Q.27:30; (2) we read something, we begin
with Bismillh ir Ramn ir Ram as in Q.96:1; (3) we begin to eat, we must say
Bismillh ir Ramn ir Ram as in Q.6:118; (4) we embark on any project or activity, we
must say Bismillh ir Ramn ir Ram as in Q 11:41.

(B) Ar-Ramnir Ram

: This is translated as The All-


Compassionate, the All-Merciful. If mercy of Ramn and Ram is the essence of Allah
contained in both the names used most often to invoke Him, Ramn and Ram, and if
Allah specifically chooses for His mercy whomever He pleases (Q.3:74), then why does
the mercy of Allah have two different names? What is the difference in the nature of
mercy contained in Rmn and in Ram, when the root words of both Ramn and
Ram, are one and the same? Viz. (1).

raima;

ramatann

Ramann;



yaramu


maramatann, all mean to have mercy. (2).


maramah means
compassion (Q.90:17).

Allah is Ar-Rahmn of this world and Ar-Rahm of the Hereafter. The mercy
denoted by raman is universal and unconditional, with no strings attached. It is meant
for the whole of mankind, good or bad, on whom in any case Allah bestows His
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 42
unlimited mercy on an hourly basis. Allah is Ramn, to both believers and non-believers
alike. Allah is Ramn even to Satan, though only on earth, giving him permission to do
whatever he wants. Whether we believe in Allah or we are atheists, whether we praise
Him or we ignore Him, whether we are saints or sinners, whether we worship Him or
worship something else, Allah still grants us His bounties through His mercy because He
is RAMN. Whether we are Muslims, Christians, Hindus, Jews or atheists, Allah with
utmost willingness, provides air, rain and sunshine to one and all. He gives each and
every one of us equal amount of time viz. 60 minutes per each of the 24 hours in a day.
There are some unbelievers who blaspheme whenever Allahs name is mentioned
(Q.21:36) and doubt Allahs very existence (Q.25:60) yet Allah is Merciful even to them.
But such Mercy of Ramn is valid for all of us only in this world. Shaikh Sadi has
summarised this in his supplication:
.,,..

.. .. ..- ..

.;.:..


Ay Kareemi k az khazaan y ghayb; gabro tarsaa wazeefa khor daaree; Dooston raa kojaa konee
mahroom; t k baa doshman in nazar daaree, meaning: O Benefactor Who from the Unknown
Treasure sustains infidels and fire-worshippers. How can You deprive Your friends, while
You have so much regard for Your enemies? Allahs Mercy and bounties as Ramn are
not rationed in any way and are open to us as well as to our enemies, and even to those
whom we consider His enemies. Many philosophers write books and articles proving the
existence of God, while many others make a living by negating and criticising them. The
poet clarifies: .:...

. ,:...,:


Wa lyken Khodaa wand baalaa o past, b esyon dar rezq bar kas nabast: The God of the heavens
and earth (also translated as The God of the exalted person and the lowly) did not
close the door of sustenance on any one because of disobedience.
A beautiful chapter in the holy Quran is called the AR-RAMN and is addressed to
mankind and jinn (Ch.55). Ramn is the intensive form of the verb ramah, more
intensive than ram, because it includes Allahs mercy to both the believers and non-
believers in this world (Q.25:63-65; 21:36). Mercy of Allah precedes His anger, (adith:
Al-Bukhri and Muslim). The Holy Quran mentions Allahs names relating to His mercy
and love twice as often as it mentions the names related to His punishment and wrath.
When Allah created the creation, He wrote in a Book that He has with Him above the
Throne: My Mercy overcomes My anger. (Hadth Muslim). On the Day of Judgment, Allah
will not allow the Captor and the captive attitude.

RAM, which is derived from Ramn is said to have some reference to


Raim.

Rim;

Ram (dialect of Benu Kilb), all of these meaning the womb (Pl.
'


arm). Ar Ram (the womb) which is derived from Ar-Ramn (adth: Amad
bin Hanbal) is a place of origin or a receptacle for the young such as the mothers womb
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 43
where the foetus gets readymade nourishment without any effort on its part. .' '
Ulul-Arm means possessors of relationship, i.e. blood relatives (Q.8:75).


Marm refers to an object of compassion, usually a believer who has died.


Maram
means a relative male or female whom it is unlawful to marry. Included among mahram
are brother/sister, father/mother, grandfather/ grandmother, son/daughter,
grandson/granddaughter, uncle/aunt, nephew/niece, grand-nephew/ grand-niece,
father's wife or daughter/mother's husband or son, father in-law/mother-in-law, foster
mother (the one who breastfed one). According to adth Qudsi, one of the first things
that Allah created was the rim or the womb, and gave it a name similar to Allahs own
attribute of Ramah contained in Ra mn and Ram. Ra mah is that attribute of Allah
by which He provides readymade, free of cost nourishment to one and all.
It is important never to sever relations with parents as advised in this adth Qudi:
' ' ' '. ' '

. . .




Anar Ramn wa
antir Raem; shaqaqtusmiki min ism; faman waalaki waaltuhu wa man qa'aki
qata'tuhu: meaning: I am Ar-Ramn and you (the womb) are ar-rahm; I have cleaved
your name from My name; therefore whoever makes you close, I will make him close;
and who severs you, I will sever him.
Allahs Mercy extends to form a special relationship between Him and the faithful,
such mercy being reserved only for those who are the mumins, i.e. those Muslims who
allow faith with firm conviction (mn) enter their heart. _t.

And He is
Merciful to the Mumins (Q.33:43). However, this special mercy of Allah being of the
Ram type, it shall be granted in full only in the Hereafter and only to those Muslims
who proved themselves to be the true mumins by having performed good deeds.
(Although the Jews call themselves the chosen people of God, there are many verses in
the Quran that mention the children of Abraham, Israel (Yaqb) and indeed all the
prophets beginning with dam as also being chosen by Allah (Q.20:122; 16:121; 19:58;
12:6; 22:78). However, in the Hereafter, only Muslims (meaning those who submitted
themselves to Allah and had firm faith in the Last Day, no matter what religion they
belonged to) shall be the people chosen to enter jannah (paradise), once they proved
themselves to be the muminn or the believers.
Those who did not testify to the Oneness of Allah and the Day of Judgment in this
life shall be deprived of this Mercy of RAM. Both the words, Ramn and Ram, if
preceded by the definite article Al/Ar refer only to Allah and nobody or nothing else.
'' '

Ar amur Rimn means More merciful than those who are most merciful
(Q.7:151). Although the name Ar-Ram is reserved for Allah alone, Q.9:128 refers to
the Prophet

as also being Ram. Does this mean that Allah will allow the Prophet


to intercede on our behalf and ask for mercy on the Day of Judgment? The answer is
yes.

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 44


(2) Al amdu Lillhi Rabbil lamn
What is amd?
AL-AMDU LI ALLH: The English word praise does not do justice to the meaning of
amd. Besides the meaning inherent in praise, amd embraces also all the shades of
meaning intrinsic to words such as thanks, gratitude, indebtedness and obligation. No
amount of praise we may express can ever do justice to the extent of Allahs power,
glory and bounty, both seen and unseen. Only an extended description can aptly bring
out the complete meaning of amd. There are other words in the Arabic language for
simple praise which may be used to express admiration for objects such as a beautiful
scenery, a peacock dance or a lustrous pearl. Here the word mada (which also means
praise) may be used. But al amd meaning the praise must be reserved exclusively for
Allah and Allah alone. Saying simply that all praise is for Allah does not convey the full
meaning of amd. It would be more appropriate to say all praises are only for Allah and
Allah alone. amd is thus an expression of an intense feeling of love, respect and
reverence for the artistry and glory of the Almighty.
In offering thanks to Allah, three types of praise or Al-amd come into play. These
are: (1) Al-amd Fil Qaul (praise of Allah with the tongue); (2) Al-amd Bil Fil (praise of
Allah with actions of the body); (3) Al amd Fil l, (praise of Allah at all times with the
heart and mind).

Just two little words: Al-amdu Lillh which means All praise is due to Allah is so
important that the Holy Quran, the Divine Book of Guidance for all mankind, begins with
words Al-amdu Lillhi Rabbil lamn. This expression means praise is to Allah,
Sustainer of all the worlds and of all beings. Its depth of meaning can be gauged from
another verse of the Quran (31:27), where Allah says, And if all the trees on this earth
were pens and the ocean (were ink) with seven such oceans behind it to add to its
(supply), yet the Words of Allah would not be exhausted (in the writing). Merely by
saying Al amdu Lillah as we put our feet out of bed in the morning, we offer verbal
thanksgiving for all the bounties Allah has blessed us with, including the gift of yet
another day. This simple act alone is responsible for the outpouring of neuro-
transmitters in our brain such as encephalin, endorphin, dopamine, serotonin and others
that are responsible for serenity and tranquillity. And so, we begin a New Day with a
New Beginning. Islam places great emphasis on inner peace, referred to as saknah
(inner calm and tranquillity) in the Qur'an (48:4). Inner peace and tranquillity, happiness
and fulfilment come from Allah and not from music, drugs or painkillers. The more we
remember Allah through dhikr (meaning simply remembrance of Allah), the more peace
permeates our inner self. During dhikr the brain secretes different kinds of
neurotransmitters, which are responsible for serenity, satisfaction and inner peace.
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 45
Studies have shown that over time, those who find inner calm live longer and healthier
lives.
We have been instructed in the Quran to offer amd to Allah for giving beginning to
His creation (Q.6:1) as well as for ending it (Q.39:75). All praise belongs to Him, at the
beginning as well as in the end (Q.28:70).
There are many things in this world we have to thank Allah for. He Himself says in
Q.14:34: i.


' '. _'.
.

_' _'
.

And He
gives you all that you ask for, but if you count the favour of Allah, you will never be able
to number it. Indeed, man is given up to injustice and ingratitude. We notice that both
favour and bounty mentioned in this verse are in the singular and not in the plural. This
is because every single favour of Allah is a composite of multiple and aggregate favours,
e.g. the plate of food that we eat incorporates many things, starting with the labour that
went into growing plants and rearing animals, right from planting a seed to bringing it to
maturity, and ending with loving care of a mother, who ensures that the plate of food is
served hot and on time. (It is unfortunate that left-over food which could feed all the
hungry children of the world is dumped daily into the garbage bin. If we stop wasting
food, we can save the world's energy).
In fact, gratitude for Allahs gifts is a form of worship. O ye faithful! Eat of the good
things that We have provided you and be grateful to Allah if it is (indeed) He Whom you
worship, (Q.2:172); again: Allah has made His bounty flow to you in exceeding measure
(both) seen and unseen, (Q.3:27). Allah, who is the Sustainer of the bounties
unbounded (Q.3:74) gives sustenance without measure (Q.3:27). He is so lavish in His
gifts that if we were to lose some, still we would be abundantly rich. He bestows His
bounties on all, although He bestows more on some than on others, all according to His
Will and Plan (Q.17:20-21). Life does not consist merely of holding good cards of
bounties in ones hand but in playing each one well. Gratitude to Allah is linked to His
good pleasure for He is pleased when we are grateful (Q.39:7). In Q.57:25 three
bounties of colossal importance are mentioned, with a specific purpose of testing men in
obedience to Allah and His messengers, viz. (1) Revelation in the form of scriptures to
distinguish good from evil, (2) the Balance so that justice may prevail in the society and
(3) Iron to maintain the arm of the law as well as to ensure further technological
advancement of mankind.
We must thank Allah for having created life and for having created us. We must
thank Him both for giving us life as well as for the privilege of presenting us with yet
another day to experience the joy of living, to receive admonition and to gain wisdom
(Q.35:37; 40:67). Let each day of ours be a masterpiece. We must realise that we have
the opportunity to write a new page for every single day that Allah grants us and we
alone shall be its authors. Just as an ink-drop might smear a whole clean white page, a
single intentional wrong deed can deduct much of the good we did so far.
. ,. . < .

. : . . .

. ,. . Basaa naam neeekooy panjaah saal, k yak


naam zeshtash konad paaymaal: How many times a good name spanning 50 years gets
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 46
devastated through a single ugly act.

Caution: Needless to say that each thought, word, and deed shall determine our
future. We can write and do all the good we have written on this page. Allah has given
us for each day, sixteen golden hours, made up of sixty marvellous minutes, to do our
best, to complete the things which were so far left undone and to achieve our goals
(Q.6:60). Nothing is worth more than each single day, which has been granted to us for
a purpose, to accomplish the mission set for us by Allah, to make the world a better
place to live in as well as to secure for ourselves a bright future in the Hereafter. Every
extra day we receive from Him gives us a chance to acquire further insight into the
purpose of life, shows us how important we are and allows us to complete the mission
that we have been sent here for. Each day Allah grants us an opportunity to purify
ourselves by doing a good deed or practicing charity, with a promise that we shall be
given our Book of Deeds to hold in our right hand on the Day of Judgment. Yet, some of
us continue to engage in certain types of on-going sin, which amounts to nothing less
than hurting ourselves with our own hands. If every morning we wake up we make a
resolve that at least until the next morning we will try to avoid this undesirable activity,
we will surely, with His help, be able to overcome the evil addiction.

The workload: For every single day and night that Allah grants us, this Earth has to
perform a great labour. It must rotate on its axis (if measured at the equator, this
rotation amounts to something like 25,000 miles that must be negotiated each 24 hours
at the speed of over 1,038 miles per hour, which is much faster than the speed of a jet!)
while simultaneously going around the sun at the fantastic speed of 66,672 miles per
hour, all the time carrying a huge load of the combined weight of mountains, oceans and
more than 6000 million human beings. The mass of the Earth is roughly 6,700 million,
million, million tons. In spite of this, we do not feel giddy in the slightest for there are no
adverse side effects of this rotation that is taking place each single day of our lives. All
this and much more activity is going on continuously and uninterruptedly, while you are
reading this article. We are mostly unaware of this annual trip round the sun that all of
us get for free. The sun has been giving the whole world solar energy for millions of
years and lit up the skies but not once did it say to the earth or to us: You owe me.
(Khwajah Haafiz). The scientists have recently found out that the Earth is also wobbling
and continually making a ringing sound like a bell, yet we do not even hear it! No
amount of thanks would do justice to such a performance! Shaikh Sadi expressed it
beautifully in this couplet:
.-. ....

..:.. ,.-..


/..'......

:. - ...'


Abro baado maho khursheedo falak dar kaarand, taa t naanee bkaf aaree yo b ghaflat na khoree: Ham
az bahr t sar gasht o farmon bardaar; shart insaaf nabaashad k t farmon nabaree. The cloud,
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 47
wind, moon, sun and the skies are working together, so that you may earn your bread
and not consume it carelessly; for your sake, everything is overwhelmed and subservient;
it is not fair that you should be negligent of your duties (toward Him).
Allah is not asking any royalty for arranging all this. He advises us only to be thankful
to Him for the bounties He showers on us. We can show Him our appreciation by sharing
and caring and serving mankind. Words are poor expressions of the gratitude we owe
Him. Expressing only verbal thanks to Allah for the bounties we enjoy, without sharing
some of them with our fellow men, amounts to mockery of Allahs gifts that He so kindly
bestows on us. No matter how much we worship Allah, we can not pay our debt of
gratitude, even if we were to consider only one single gift of His, the gift of the eyes and
the sight. The more wealth and talents Allah grants us, the more responsibilities we have
in discharging the duties entrusted to us by Allah. Those of us who are financially sound,
are subject to even greater accountability.

Amad: Prophet Muammad


spent much time in offering amd to Allah. He was
also known as Amad. The word Amad, used here as personal name and therefore
written with the capital letter, is formed by inflecting the word amd to form its
comparative degree, amad, exactly the same way the word akbar is formed from kabir.
Amad thus means more worthy of honour or as some authors say more praiseworthy.
While announcing the coming of a prophet that will follow him, Isa used the name
Amad to refer to Prophet Muammad


: sa, ibn Maryam (Jesus, son of Mary, pbuh),
said O children of Israel, I am the Apostle of Allah (sent) to you confirming the Law
(which came) before me and giving glad tidings of an Apostle to come after me whose
name shall be Amad, (Q.61:6). It is interesting to observe that the Hindu scriptures,
the Vedas, which are thousands of years old, say: Amad acquired religious law from his
Lord. This law of religion is full of wisdom, (Veda: 2,6,8).
It is not possible to express appreciation and gratitude to the Almighty for all the
asked and the unasked bounties He bestowed upon us. However, in whatever small or
insignificant way we can, we must remember Him, glorify Him and carry out His
commands. But if we glorify Him without simultaneously carrying out His commands we
fail to perform any service to mankind. Since Allah listens to the prayers of every person
who calls on Him, it is incumbent on us that we also listen to His call (Q.2:186). Love
can never be one-sided, it must be reciprocated. For Allah to love us and forgive our sins,
we must also love Allah and follow the Prophet

(Q.3:31). Loving Allah and the


Prophet

has both stimulating and sedating effects on the human body through the
activity of neurotransmitters.
Expressing our love for Allah lays the ground for the growth of friendship and
communication with Him. Our relationship with Allah is thus strengthened and grows
more intimate. Allah becomes the Best Friend we could ever have. Our relationship with
Him becomes stronger in this life extending then into the Hereafter, which is unlike
relationships between the humans which are temporary and meant only for this life.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 48
Hence, we are advised in Q.13:22 to patiently persevere in seeking Allahs Countenance
as it is said that no lamp will keep on burning if we do not keep on putting oil into it.

Obstacles: It is easy to say we love Allah but we have to overcome many obstacles to
prove it. The trials and tribulations are all from Allah and are meant to try us in the
sincerity of our love for Him. Khwajah Haafez of Shiraaz says in this couplet:
.: .

}.

:.

. -...

. .,,
.


Alaa yaa ayyuhas saaqee edar kasann wa naavelhaa, k eshq aason nemood awwal walee oftaad
moshkelhaa. Hurry up, O Saaqi, fill the cup and pass it around the ring; since Love at first
seemed an easy thing but difficulties supervened. An Urdu poem describes it thus:
.|..

.;,,. -,./
Aziyyat, museebat, malaamat, balaaen; ter eshq men ham n kya kya na dekhaa:
Injury, suffering, offensive rebukes and calamities, what and which did I not see while in
love with You.
It does not matter if others are displeased with us as long as Allah is pleased. The
poet says:
....:.,.-

...,.....

Cho raazee shod az band yazdaan paak, gar eenhaa nagardand raazee ch baak:
When God is pleased with His devotee, it does not matter if the others are not pleased.
A sincere Muslim seeks to earn the pleasure of Allah in everything he does. He is not
concerned with seeking the approval of others, and indeed he may incur the wrath and
hatred even of his friends and relatives in the course of his efforts to win divine favour,
as the Prophet

said: Whoever seeks the pleasure of Allah (SWT) at the risk of


displeasing the people, Allah will take care of him and protect him from them. But
whoever seeks the pleasure of the people at the risk of angering Allah, Allah will
abandon him to the care of the people.
We should be grateful for Allahs gifts of wealth, health, love, profession, family,
friends and personal pursuits in which we find so much pleasure. Even after having lived
a full life and having enjoyed all the bounties showered on us, we still find ourselves
desperately in need of something. We need Allahs mercy and forgiveness for whatever
sins, knowingly or unknowingly, we may have committed in the past. We know that we
did commit sins, sometimes in ignorance and sometimes intentionally, but that is all over
now. The past is past.
Why should we thank Allh?
To begin with, we must thank Allah that we are able to breathe. Indeed, we have to
thank Him twice for every breath we take. Shaikh Sadi says:
.

'

.. .

. .. .<-: .,

..
.


CHAPTER II: Systematic Exposition of S}ratul Fvtihah 49
Har nafasee k froo meerawad momedd hayaat ast wa har nafasee k bar mee aayad mofarrah zaat; pas
dar har nafasee d nemat maujood ast, wa dar har nematee shokree waajib: Every breath that is
inhaled is an addition to life and when it is exhaled, it refreshes the being. Then, for
each breath, two gifts are present and for each gift, an expression of thanks is essential.
Every breath we inhale nourishes life (by providing oxygen, etc.) for which we have to
thank Allah, because this means that we have lived an x number of years plus this half
breath. And every breath we exhale (apart from expelling the poisonous carbon dioxide)
nourishes the inner self, because it symbolises the remaining part of our life minus the
exhaled breath. It reminds us to take note of and listen to the call: You are coming
nearer to your goal in life, the goal of meeting with your Creator.
Moreover, we must thank Allah, not only for having created life but also for having
created us as human beings, the best of His creation - Ashrafal Makhlqt, i.e. the most
honourable of the creations. Mankind should not be considered to be merely a sample in
the panorama of the Darwinian Theory but rather a marvel of Allah and His special
handiwork.
Every man or woman is an important person in his/her own right because he/she has
been appointed by Allah Himself to become His vicegerent on Earth, so that he/she may
manage some of Allahs work here where all mankind live. Although we were created
from a speck of dust and were miniscule to start with, Allah instilled in us the R (soul)
which is the greatest of the potentials to develop ourselves to take on the job of being
His Khalfahs or managers on earth.
In the grand scheme of things, man was created as someone special to act as Allahs
vicegerent on earth. The raison dtre of his existence on this planet is to worship Allah
alone which entitles him to this vicegerency. For this he enjoys special privileges which
have not been granted to other creatures including the angels. On his shoulders rests a
precious duty which the heavens and the earth refused to accept but man in his
foolishness, accepted it (Q.33:72). If we pause for a moment and reflect as befits our
status of Ashrafal Makhlqt, we ourselves realise how much we have to thank Allah for
every extra day that He grants us. This daily gift of extra time is entirely due to His
attributes of Ar-Ramn ar Ram. It is a message and its purpose is to give us some
more time to do good deeds and move in great strides along the path of our spiritual
and personal growth (Q.35:37; 40:67). Allah may try us in the gifts He has given us
(Q.6:165), in our possessions and in our personal selves (Q.3:186), or through evil or
good (Q.21:35). Every additional day of life means some more opportunity for getting
closer to Him by attending to the wants of a needy person. We have to treasure each
day, knowing that all we have in our hands is the present moment. There is no such
thing in a persons life as an unimportant day. In fact, we should live each day as if it
were our last. As long as there is life there is hope, hope of doing things that were not
done, and also finishing what has been left undone, and making our last action righteous.
If we thank Allah so much for each and every extra day He gives us in this transitory
and fleeting life, we can only imagine how much we should thank Him for promise of the
eternal life in the Hereafter, where we will live for ever and never die.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 50
We must thank Allah for having created the centre of speech that controls the
tongue and is situated in the left cerebral hemisphere. _'

means: He (Allah)
taught man intelligent language. (Bayn means explaining thoughts and ideas through
verbal means or utterances of intelligent explanation) (Q.55:4). Language combines
different sounds to form words used to express feelings and concepts. It is through a
language that we can express our knowledge of ideas, persons, objects or events. In
fact, Allah has given every being the ability to communicate (Q.41:21). Human speech is
an important means of communication. It is therefore expected (as a token of
appreciation and gratitude for all the bounties) that this tongue of ours should express
thanks and praises to its Creator by saying just two little words Al-amdu Lillh. Unlike
animals, man has been endowed with reasoning and the ability to express his thought in
many different ways and in many different languages. This wonderful ability is well
illustrated when using one and the same language, different people describe one and
the same incident differently, giving vent to their different speaking skills or styles and
personal views.
There are countless bounties and fortunate turns of events for which one must thank
Allah. Whenever one receives an unusual bounty or is rescued from some catastrophe
one should bow to Allah in gratitude by offering the prostration of thankfulness called
sajdat ush shukr. But let us ask ourselves one simple question: When did we last thank
Allah for having created us as human beings? Do we know that each one of us is so
unique, with different permutations and combinations of his 25,000 genes, skills and
talents that no person exactly like him was ever born nor shall be born in this world in
future? Did we remember to say Al amdu Lillh after our last meal? Allah says,
.'

.

. .

meaning: You shall be questioned on That Day about the


bounties you enjoyed, (Q.102:8). Indeed, we have to be forever grateful to Allah for His
favours (Q.16:14) c '.

meaning: And rehearse and proclaim the bounty of


Allah, (Q.93:11). We have been commanded to remember Allah often and glorify Him
morning and evening (Q.33:41-42). Shaikh Sa'di advises:
.,...-,'..

-; . -,..:.:.:

Khodaa raa dar faraakheee khon o dar eysh o tan aasaanee; na choon kaarat b kaam aamad khodaa
az jaano del khaanee: Remember God in prosperity, luxury and self-comfort, and not when
your job is satisfactorily completed, you remember Him whole-heartedly.
The extent of our indebtedness to Allah is expressed in this line:
.:,..`.. .. -:.~.
Gar kasee shokr gozaaree konad in nemat raa, na tawaanad k ham omr bar aayad z sojood: meaning
If anyone were to offer thanks for this bounty, he would not be able to get up from
sajdah all his life. Frequent appreciation of the bounties we enjoy accompanied by
expression of gratitude start an avalanche of secretion of neurotransmitters in the brain
(such as encephalin, endorphin, serotonin, dopamine and others) which are responsible
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 51
for our well-being, serenity, tranquillity, euphoria, satisfaction, contentment and
optimism. Studies have shown that such a state of well-being enhances the body's
immune and cardiovascular system and slows down aging. Researchers say that persons
with higher levels of spirituality or religiosity have a significantly slower progression of
cognitive decline and a much delayed Alzheimers.
Most of us can recall instances in our lives when we would surely have died had it
not been for Allahs intervention. Probably Allah gives us a chance to do some good so
as to tip the scale of our good deeds to the right by granting us an extra day so that on
the Day of Judgement we might receive our Book in our right hand. Do we continue to
thank Him again and again for having saved our lives so many times in the past or is it
that the vows made during storms get forgotten when calm returns?

Bounties
Whenever man counts Allahs bounties, he discovers that the greatest bounty bestowed
on him is to have been born into this world. Moreover, every day, every hour, every
minute, Allahs grace flows continuously and in abundance. The Prophet

said, Two
bounties of Allah a great many people cannot acknowledge - health and time. Yet, we
should be thankful to Allah both in adversity and in prosperity (Q.11:9-11). Some of us
endlessly grumble and bemoan the things we lack rather than be grateful for the
bounties we possess and the talents with which we have been endowed. A wise man is
one who does not grieve for the thing he does not have, but rejoices in what he has.
Someone was crying because he had no shoes; then he met someone who had no legs.
To begin with, if we are able to read this book, we must thank Allah, knowing that
nearly a billion people all over the world cannot read nor write. Besides, millions are
blind, deaf, mentally retarded and physically handicapped. More than half of the worlds
population in more than 100 countries across the globe has no access to newspapers,
radio or television. Likewise, we must thank Allah for good health, which is a bounty
normally taken for granted and thus not appreciated enough. We must thank Allah for all
the bounties we have already received and still enjoy. If we see a dirty, hungry or
maimed beggar, instead of getting angry and walking away, the least we can do is to
thank Allah that we ourselves are not in his place. Of course, this does not absolve us of
our brotherly duties to help him since he deserves our assistance in whatever way we
can afford.
All personal achievements are gifts from God. So, too, are knowledge, intellectual
competence, beauty, strength, talent, wealth and power. We need to recognise that the
purpose we have been endowed with these is that we should use them not for our own
selfish ends but in the service of others. In this way, we can make this planet Earth a
better place to live in for ourselves and for those yet to come. Having started on the
subject of thanks and praise due to Allah, we must turn now to the greatest favour and
the best of His bounties bestowed upon us, viz. the religion of Islam. Allah says:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 52
'. : ' .'

: ' .

This day I have


perfected your religion for you, completed My favour upon you, and have chosen for you
Islam as your religion, (Q.5:3). With perfecting religion we are to follow, Allah completed
the last of His favours meant for humankind, and gave us a holistic way of life on a
platter. This religion He perfected and chosen for us is the religion of Islam, the last and
greatest of His favours. Mankind does not need any further revelation and religious
knowledge, since Islam has been perfected and rendered complete. Allah has tied the
Quran with a beautiful ribbon and handed this marvellous gift package over to us.
Allahs bounties are all round us; what one needs is an eye to recognise them. We
have ample time to look around and see them, even more so in old age. An older man
needs only 4 hours of sleep instead of eight. Hence, in our old age, instead of 16 hours,
we receive 20 hours of prime time to do whatever good we want to do, this being one of
the ways that our life is prolonged, all through the Mercy and the Wisdom of Allah. The
old man surely cannot thank Him enough for getting more hours of prime time and
hence more opportunities to do good.
Once we have thanked Allah, whom should we thank next? The Quran says that we
should thank our parents (Q.31:14). It is interesting to note that after Allah it is our
parents who deserve our thanks the most. No wonder, spending on parents is given
topmost priority as evident in Q.2:215. After that we should also thank the prophets, our
relatives, teachers, elders and friends who have contributed in many ways to our growth,
knowledge and progress.

Thanksgiving Poem
Here is a thanksgiving poem by Shaikh Mulihuddin Sadi of Shiraaz who composed it
some 750 years ago:
,'....

..:.,<

,'

(A)
B naam Khoda wand jon aafarin; Hakeem sokhan dar zabon aafarin: I begin with the name of
God Who created life. He created the centre of speech which controls the tongue.
Every extra day given to us on earth provides us with certain gifts that may not
necessarily be material in nature but rather take the form of cautionary messages for
this life or the next. Even meeting someone who harmed us in the past may be a
significant pointer telling us that there is still room for our own improvement. The extra
day gives us an opportunity to review relationships, resolve enmities and perhaps say
good-bye to someone with an embrace. It prolongs our learning process and opens yet
another page in our life so that we might acquire wisdom (Q.35:37; 40:67) and utilise it
for whatever else we want to do in this life to ensure our own salvation in the Hereafter.
Allah gives us this one more day so that we have yet another chance to correct the
imbalances of the past. While driving forward in our journey, we must constantly look
towards the future and only once in a while glance at the rear-view mirror to view our
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 53
past errors, as constant looking into the rear-view mirror may land us in a car crash.
Here is an Urdu poem:
. ..-..-.r

...---},:.,.

Peechhay mor kar dekho g t aagay thokar khaau gay; maazee kee naa kaamyabee tojhko khoob sataay
gee: If you keep on turning around to look back, you will run into something in front; the
failures of the past will keep on adding to your troubles ahead.
We should make full use of this extra time and welcome all opportunities that come
our way. We should work with our intellect and our hands, diligently and around the
clock, to enhance our personal spiritual curriculum vitae which may add or deduct from
the total image of the Muslim ummah, both locally and globally. This extra day is ours
for the taking and to do whatever we want for this life or for the Hereafter, dividing the
given time between worship, work, family and friends. He who likes his provisions
increased or his life extended should be kind to his relatives, (adth). This leaves us in
no doubt as to what pleases Allah and what is good for us in the long run. Parents come
first and looking after them is a source of further bounties while neglecting them
displeases Him. Allah can extend or shorten life, which is easy for Him (Q.35:11).
. ' _..

.
.

means Allah helps him who helps Him (Q.22:40). Therefore Allahs
help is conditional. If we are asking Allahs assistance for any of our problems and
difficulties, we must ask ourselves first as to in what way have we helped Him? Service
to mankind is service to Allah as counselled by the poet:
. ,.

. .

Ebaadat b joz khedmat khalq neest; b tasbeeho sejjaada o dalq neest: Worshipping God is non-
existent without service to mankind; it is not done with a rosary, prayer rug and a long
gown.
:.

.:-.<.

(B)
Khodaawand bakh shand y dastgeer; Kareem khataa bakh sho poozesh pazeer: Allah is forgiving
and extends His Hands like a Hand-Hold; He is magnanimous, forgives sins and accepts
all apologies.
The poet says here that Allah is Dastgeer, which means that He extends His helping
Hand to you anytime you ask for it. A drowning man may get hold of a support which
looks trustworthy and still drown, but Allahs Hand-Hold is strong and never gives way:
. c

' .. '

.
'

'.


And he, who disbelieves in evil and has firm faith in Allah, has grasped a firm Hand-Hold
which never breaks (Q.2:256). Hence the word impossible should be excluded from a
Muslims vocabulary.
Allah is also Poozesh Pazeer. He accepts all apologies and excuses. If we want to
meet the Prime Minister, we have to make an appointment. But Allah needs no
appointment. He keeps an open house and listens to every petition of ours, no matter
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 54
what time of the day or night we call on Him. We must thank Him for listening to us
without an appointment. Allah says in Q.2:152:
. '.'. :' .:

_.


Remember Me, I will remember you; be
grateful to Me and reject Me not. By remembering Him, our relationship with Allah is
strengthened and becomes close and more intimate. Allah becomes the Best Friend we
could ever have; our relationship with Him can be strong and life-long, extending even
into the Hereafter, unlike human relationships which are short and fragile. How many of
us know that there is a hotline between us and Allah which is open all the time? Allahs
telephone number is 24434 (each number denoting the compulsory prayers of morning,
mid-day, afternoon, evening and night), the intercosmic code being 786.
Allah has commanded us to make supplications (dua) to Him, and He will respond
(Q.40:60). Supplication to Him is a must, as He is the only One who can change our
destiny from a No to a Yes. Allah is _

Falul lim yurd, i.e. He does what He


wants. Moreover, Allah has also warned us in Q.9:67

' '


(Nasullaha
fanasiyahum) that if we forsake Him, He will forsake us. While going to sleep in the bed,
if as a habit we remember to thank God for the day He gave us and to recall whatever
good we have done in that day, if any, and if not, to remember to do one good act the
next day.
What is the purpose of offering dua? Does Allah not know our needs? The purpose
is to remind us to be God-conscious at all times, to be in constant touch with Him and to
remind us that there is Someone Whom we can always look towards for guidance, Who
knows what is best for us and how to answer each of our duas.
, ..., ..-:} (C)
Parastaar amrash ham cheezo kas; Banee aadamo morgho mooro magas: Subservient to His
Command is everything and everybody, human beings, birds, ants and flies. All
inanimate and animate objects sing His praises. However, we do not understand their
language.
.... /:

..

....

(D)
Z mashreq b maghreb maho aaftaab; ravon kardo benhaad geetee bar aab: From the East to the
West, the moon and the sun He put them into motion, and placed the planet Earth in
water to revolve (thereby creating the flora and the fauna so conducive to our life and
livelihood, abounding with fruits and vegetables, etc).
.:..:~-.

.-....: .-

(E)
Agar kheshm geerad z kerdaar zesht; cho baaz aamadee maajaraa dar nevesht: If He were to get
angry with any misconduct of yours, as soon as you repent, He would erase that incident
from your file. We thank Allah for deleting such incidents from our records.

CHAPTER II: Systematic Exposition of S}ratul Fvtihah 55
,. .:..

..... :

(F)
Karam beeno lotf Khodaawand gaar; Gonah banda kardasto Oo sharmsaar. Look at the
magnanimity and the grandeur of Allah; man has committed the sin; instead Allah feels
ashamed of the whole incident.
Since man is imperfect, there is always ample room for improvement in each and
every one of us. However, we should remember at all times that it is easy to ask Allah
for forgiveness but difficult to keep up our promise that the sin would not be repeated.
In all fairness, Allah may forgive the same sin once or twice or even three times, but not
throughout our whole lives. When a sin is committed too often, ad nauseam, repentance
loses its value, impact, gravity, acceptability and reward. Being a marvel of Allahs
creation and having been created as the Ashrafal Makhluqt, Allah may not be too
pleased if we continuously turn to Him and admit that we have succumbed to the very
shortcomings we should have mastered and have failed the same test again and again.
In Q.5:1, Allah advises us to fulfil our promises, not only those we made to others but
also those we made to ourselves that we shall not sin again.

Is uttering al-amdu lillh by the tongue sufficient?
Is it easy enough to say Al amdu Lillh or praise and glorify Allah, all day and night,
while enjoying all His bounties and at the same time help only ourselves and no one else.
Such an act is just like hoarding money. Simply repeating Al-amdu-Lillh like a parrot is
not enough. A parrot neither understands nor means what it says and will repeat
automatically without understanding a word of whatever it is taught. Gratitude to Allah
should not be measured only in words but should be supported by deeds. If we merely
say I really feel sorry for this poor man and do nothing to alleviate his misery, we fall
short of our brotherly duties towards our fellow-man and miss the God-given opportunity
to gain some extra spiritual marks by having assisted him. If we want Allah to be
pleased with us, we must be grateful to Him (Q.39:7). The best way of proclaiming
Allahs bounties is to share our material, academic and spiritual gifts with the less
privileged. In Quranic terminology giving thanks to Allah means (1) to obey Allahs laws
by performing the Dos and refraining from the Donts; (2) to conform our actions to His
Will; the greatest knowledge is to know the will of God but the greatest achievement is
to actually do the will of God; (3) to utilise all our bounties which include intellectual and
spiritual gifts as well as material ones, towards His cause, in His service and for His
pleasure in a way that would please Him.
Helping another human being reproduces to a small degree Gods benevolence and
compassion, and every deed of service that we perform is duplicated in the spiritual
world as a permanent record of eternal significance. Such actions also have health
benefits since giving charity or any other assistance to the less privileged is also
accompanied by the release of such neurotransmitters in the brain as are responsible for
our tranquillity, satisfaction and a general state of well-being. Offering thanks to Allah, to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 56
parents and to others should not end by just saying Al amdu Lillah but should be
followed by returning the favours in some form or another to parents, the under-
privileged and the deserving, in exchange for the bounties we enjoy.
Gratitude presents itself in accepting something small into Al amdu Lillaah, thats
enough; Im full of gratitude. Every kind of gift deserves an expression of thanks. Some
examples being: (1) a rich man should give some of his wealth to the poor; (2) an
occasion of happiness should be accompanied by relieving the misery of unhappy fellow-
beings; (3) the strong should lift up the weak; (4) a doctor should treat poor patients
free of charge, give them free medicines, and if need be, provide the patient with some
money for transport to return home.

What if we are ungrateful?
.' ' . .' .. ' _'
. .

_.

Allah is full of grace and bounty


showered on mankind, but most people are ungrateful, (Q.40:61). However, if we are
ungrateful to Allah, it does not matter to Him because He has no need of us (Q.39:7).
Moreover, we will be like the clones of Satan, because Satan is ungrateful to Allah
(Q.17:27), and there will be justification in calling us kfir (one who rejects the Truth) or
namak harm (ungrateful). The Persian poet advises:

-..-. -.>.}..
Toraa onk chashm dahon daad goosh; agar aaqlee dar khelaafash makoosh. The One Who gave
you eyes, mouth and ears; dont try to go against Him if you are intelligent.
Kufr means concealing or covering; in essence, it is hiding the truth, showing Allah our
ingratitude and disbelieving in Him the way Satan did. A kfir implies one who is
ungrateful, one who refuses to acknowledge the favours of His Creator and Sustainer as
well as one who is an unbeliever. Satan was the first kfir in history.
Indeed, man shall become a witness of his own ungratefulness to Allah, when the
graves shall divulge their contents and his very dust shall reveal all the secrets (Q.100:6-
10). Each time a man gains some knowledge, he starts to look upon himself as self-
sufficient, because of the God-given gifts of strength, wealth, power, position, talents
and knowledge. Let us not be counted amongst those people who are ungrateful to Allah.
Shaikh Sadi tells in his verse how even a street dog can be superior to a person who
does not show appreciation:
....

..:-~. ..-.:..

-'..!


Sagee raa loqma ee hargez faraamoosh, na gardad war zanee sad naubatash sang; wa gar omree
navaazee sofla ee raa, b kamtar cheezee aayad baa t dar jang: A dog will never forget the morsel
of food, even if you pelt him with stone a hundred times; but if you spend a whole
lifetime rendering kindness to a mean, base and malicious person, he will quarrel with
you over something trivial. Here the comparison has been done with due respect rather
than contempt to the canine family which too are God's creatures, and which show
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 57
exemplary gratitude, are friendly and act as watch-dogs. It is believed that a faithful dog
accompanied the Companions of the Cave and he was called Qitmr. (Q.18:9; 18:18). If
man is a dog's ideal of what God should be, man has not attained that status of a
human being! Man should feel ashamed every time he remembers that he is the very
same human being in front of whom God ordered all the angels to prostrate. An Urdu
poet says:
......-,,

..} }Z
;.L.-

..- .

, .. .


Dunya mein har ek rang k insaan d kh; achh ch ka ee dekh, ka ee shytaan d kh; hywaan hi hot t
baree baat na thee; hywaan s badtar bhee kochh insaan dekh. We have seen in this world men of
all hues; we have seen some good ones and some satanic ones. Had they been animals,
this would have been no big news; however, we have seen some humans worse than
animals.
Are we alone in glorifying Allh?
No. We are not alone. ' . c'.'


Whatever is in the heavens and in


the Earth declare the praises of Allah, (Q.62:1). The birds and the bees, the fish, the
trees and the stones, human beings, angels and jinn, as well as all the other creatures in
the universe including the earth itself praise Allah. Each one knows its own mode of
prayer and praise. Have you not seen that it is Allah Whose praises all beings in the
heavens and on Earth do celebrate, and the birds with wings outstretched? Each one
knows its own (mode of) prayer and praise. And Allah is aware of what they do,
(Q.24:41). However, we as human beings do not understand the language they speak.
'. ' c'.' <
. .

.
.


_ . . ' ._ _'.

'
.


'

The seven heavens and the Earth and all that there is therein praise Him, and there is
not a thing that does not sing His praise; but you (people) do not understand their notes
of prayer and praise. Lo! He is Ever-Clement, Forgiving. (Q.17:44).
Do you hear the chirping of the birds every morning? Are they giving the adhn (call
to prayer) to usher in the dawn? What are they saying? These birds are praying to God,
praising Him while we lie silently in bed, perhaps fast asleep. We are reminded of a
Persian poem:
. : , . r } : . ,.. ..

,>; '

..

-.,- : ,

..

..

. .' . .. ...

Doosh morghee b sobh mee naaleed; aqlo sabram b bordo taaqato hoosh: Yakee az doostaan mokhles
raa, magar aawaaz man raseed b goosh: Goft baawar nadaashtam k toraa, bong morghee chenin
konad madhoosh; goftam in shart aadamiyyat neest, morgh tasbeeh goo man khaamoosh: Last night,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 58
a bird was chirping into the morning. My comprehension, my patience, my endurance
and my ability to reason were exhausted. As if hearing my voice, one of my sincere
friends said: I cannot believe that the song of a bird would stupefy you so much. I
replied: It does not become a human being that a bird should be praying and reciting
tasb, and that I should remain silent. Is the cooing of the birds a sign for us that they
are glorifying Allah and that we should do the same? At the approach of dawn, we hear
a mysterious and melodious sound from somewhere, probably from our own trees
nearby, the song of a little bird in the tranquil hours of the morning supplicating in its
own little way, perhaps saying: I am only a little bird and you are so much superior to
me, being Ashraful Makhluqt (i.e. the most honourable of all the creation); the time for
tahajjud (after mid-night prayers) is over now; wake up. Dont be late at least for your
Fajr alt (morning prayers). Does the birds tune rhyme with your name as if it is
calling you in particular? Listen to it. Or does it want to say: '

.'

Prayer is
better than sleep. However, the sweet and melodious chirping of the bird called morgh
sahar (the bird of dawn) has a soothing effect on us, as this poet says:
.-::- .-'.:,

Cho aawaaz morgh sahar goosh kard, pareeshaani y shab faraamoosh kard. As soon as he
listened to the voice of the bird of the dawn, he forgot all the problems and worries of
the night.
Does Allh listen to us praising Him?
Of course, He does listen to us and hears our praises, and we acknowledge this fact
many times a day in our prayers when reciting . '



meaning: Allah has
already heard him who has praised Him. In fact, Allah can hear the person even before
he/she begins to praise Him since the words Sami Allhu Liman amidhu precede the
recitation of Rabbana Lakal amd '

.
O Allah, all praise is for You, just after the
ruku. In fact, Allah is the Silent Listener present in all our conversations (Q.58:7). Allah
not only hears what we say but also listens to us. Hearing is a passive process while
listening is an active one.
We pray to Allah without an interpreter and our conversation is registered in our
spiritual diary. Allah speaks to man through inspiration. _.

The Arabic word way


means to suggest, to instil in the mind, to speak secretly. It also means revelation,
outbursts of thought and intuitive ideas of instinct. In the religious sense, it means
communication between God and man, perhaps through a brain-wave with a suggestion
or explanation; or from behind a veil; or by sending a messenger like the angel Jibrl,
A.S. to the prophets (Q.42:51). Allah listens to everyone calling on Him; so we must also
listen to His call and have firm faith in Him so that we may walk in the right way
(Q.2:186).
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 59
Is there any Advantage in thanking and glorifying Allh?
Undoubtedly there is, because Allah Himself says:


.
If you are grateful
I will increase My favours manifold (Q.14:7). .

_ .

Whoever gives thanks, he gives thanks for the benefit of his own self, and whoever
is ungrateful, Allah is Absolute in Independence and is Bountiful. (Q.27:40). By giving
thanks to Allh, encephalins, endorphins, serotonin, dopamine and other neuro-
transmitters are secreted in the brain which is beneficial to the person, causing
tranquillity, satisfaction and contentment.
The faithful should never feel lonely because Allah is always with them as their
Companion. There is a great difference between being alone and being lonely. We can
feel lonely even in the midst of a large crowd yet we do not necessarily feel left out and
abandoned when we are alone in the late hours after midnight during tahajjud prayers,
in communion with Allah. He who has faith is never alone and feels the comfort of being
taken care of by Allah. At all hours of day and night Allah is with you wherever you may
be (Q.57:4) and if Allah is with you, you shall never feel lonely. Remember Me, I will
remember you. (Q.2:152). If we do not want Allah to forsake us, we must always
remember about the appointed time we shall meet Him in the Hereafter (Q.45:34). Not
only we must have unshaken belief in the Hereafter; we must have solid faith. Allah
hears everything. He is Ever-Near (Q.34:50). It is most unfortunate that some people go
to far-away places to visit tombs of saints in search of God unaware that He is nearer to
us than our jugular veins (Q.50:16). Shaikh Sadi cautions:
< ... ..:-..

< .... .;...

Aab dar kooz wa maa teshn dahon meegardeem; Doost dar khaan wa maa gerd jahon mee gardeem.
There is water in the jug and still we are running thirsty; the Friend is inside the house
and we are roaming all over the world (looking for Him).
What should we do in times of panic and despair? When in panic, non-believers
behave differently than the believers. Non-believers have no one to turn to ask for
assistance, guidance, mercy and forgiveness, so they turn to their false gods. As they do
not believe in Allah, they do not know that Allah is the God of everyone, although some
people might know him by other names. God is not the sole preserve of any one
religious community in particular.
It happens that in times of loneliness, Satan often slips in and tempts people away
from Allah by saying that something or somebody can change their sorrows into
happiness in just a few minutes. When a rather friendly girl comes by, one might not
know whether she is a God-sent person or someone inspired by Satan. Because the
whisperings of Satan are very appealing, seemingly logical and thus irresistible, the
human body gets flooded with excitatory neurotransmitters such as epinephrine and nor-
epinephrine, which through their short-term action give the person unlimited energy to
perform and complete the nefarious task. Both epinephrine and nor-epinephrine
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 60
enhance emotions and attentiveness. However, if such a person is firmly and confidently
attached to Allah alone, Satan quietly and unceremoniously moves away.

Who is Allh whom we have to thank?
Although the human brain contains over 10,000 million cells with more capacity than
even our largest computer and it can produce ideas which the computer cannot, yet
Allah remains beyond human perception and comprehension. Allah is concealed from our
senses and our intellect fails to perceive what He is. He is free from every flaw and
weakness, neither takes a nap, rest nor sleep (Q.2:255). That is why Friday should not
be called the Muslim Sabbath since Sabbath means cessation of work on the basis that
God worked for six days and took a rest on the seventh. Rather, in Q.62:9-10, Allah
advises us to stop business on Fridays only to attend the congregational prayers and
when the prayers are over, to disperse and return to our businesses.
Allah controls this magnificent universe and no one can interfere with His work or
plan. When we look at the skies and see millions of stars and planets each with its own
almanac to measure time, all of them orchestrated to cooperate in perfect timing with
each other in the universe, we must accept that there has to be a Supreme Clock-Maker
and an Intelligent Designer to put such objects in their respective positions. Man has to
accept Allah without criticism, as it is impossible to acquire wisdom into His Essence. He
is beyond human wisdom and human logic. We may know Him only through His
attributes mentioned in the Holy Quran, which for Muslims (and indeed for the whole
world) is the standard whereby Allahs Attributes are projected as the ideal of perfection
for a human being to emulate, if he wants to be Allahs good Khalfah (vicegerent) on
earth. ' .

.
.

_.

We have given you


power on Earth, and appointed for you therein livelihood: yet little you give as thanks.
(Q.7:10).
Allah Who is our Creator and Sustainer never abandons His creations (Q.9:16). He is
the refuge of the handicapped, the helpless and the miserable who find in His arms not
only a sanctuary but also a hope of attaining superior status some day in future. He is
Just and His justice compels Him to inform people of what is right and what is wrong by
transmitting divine knowledge through the prophets. He gives man knowledge of his
duties in this world which would ensure his salvation in the Hereafter. Hence, He holds
man accountable for his beliefs and actions. Allahs justice means that He will punish
those of us who do wrong and reward those who do right, bearing in mind that Allahs
mercy is most profound and beyond scrutiny of human beings.
Allah creates, sustains, guides and judges. It is He Who created the universe and
sustains it as well. He is the Intelligent Designer Who has set the mechanism in motion
and regulates it whenever necessary. Allah never forgets. He is the Creator, Controller
and Governor of this majestic universe and no one can interfere in His work. He was
there before time began and would be there after time ends. He was neither born for
someone to share in the glory nor would He die for someone else to inherit His Empire.
He is Omniscient (omni means all and scient means knowledge) and Omnipotent (potent
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 61
means power), and has created us for a purpose. The attributes of omniscience,
omnipresence and omnipotence belong exclusively to Allah, and not to an idol.
Allah looks after the well-being of His creation primarily by Himself and secondarily
through mankind who are hopefully His vicegerents. Allah is the Silent Listener during all
conversations (Q.58:7), and the Unseen One in all companies (Q.57:4). Though Allah is
the All-Seer, He Himself cannot be seen; He is the All-Knower but cannot be known.
Allah did not send man to earth to be a meaningless riddle or a clown, and neither as
a free-lancer, but He sent him with a moral responsibility and made him answerable to
Allah for all his actions. Hence a certain type of behaviour is expected from us, the
human beings. Allah did not appoint an angel to be His vicegerent on earth. Instead He
appointed a human being to do the job. Hence, it is expected of us to possess at least
some measure of His attributes such as forgiveness, love, compassion, and benevolence,
etc.
We must worship the Creator and not any of His creations. The act of creation is
defined as bringing into existence and that too neither from a pre-existing material nor
from an existing Self, a new thing or a being. Whenever Allah decrees a thing to be, He
but says. _


Be and it is (Q.2:117). Allah carries a deep sense of mystery about
Himself. He is also known as Khuda in Persian (from the word khud meaning self, i.e.
Self-Existing). A god who would allow us to prove his origin and existence would be an
idol, not Allah. Allah is the Only Ever-lasting Supreme Existence, the One and the Only,
Who is beyond sight, Whose Sovereignty reigns supreme in the universe and to Whom
all His creations are subservient. Every object, event and phenomenon in the universe
points to His existence. If the signs of this universe generate wonder and awe in us, how
much more wonderful and awesome must be the Power that created them? A
philosopher has called Him mysterium tremendum et fascinans, a mystery that at once
produces both awe and fascination.
Gods real name is Allah, since He calls Himself by that name in Q.20:14. Unlike us
Allah cannot be questioned for His acts (Q.21:23). God does not consult any one.
' '

'.

'.

is a proverb: I plan and you plan; and Allah does what


He plans. Allahs plans work unceasingly (Q.22:14). You will not find any change in
Allahs practice (Q.33:62; 35:43).
In times of prosperity, we must realise that this prosperity is not the result of our
merits that deserve the bounties of Allah, but is rather the result of Allahs abundant
beneficence. We should also remember that whatever suffering we experience in times
of adversity, is ultimately due to our own folly and must serve as a lesson and an
experience to deter us from committing further mistakes (Q.30:36). When Allah wants to
do good to someone, He afflicts him with misfortunes and trials. (Hadth: Al-Bukhri).
Hence, we must thank Allah both in times of prosperity as well as in adversity. Both
abundance and scarcity exist in our lives as parallel and concurrent realities. Although
often we desire many things we do not really need them. Both in times of good and ill
fortune, there is a beneficent purpose in Allahs Plan (Q.11:9-11). When God wishes man
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 62
good, He shows him his faults and in the process, may afflict him with trials. This is a
part of His Wisdom and His Plan, so that man may develop a stronger will-power and
enhance his personality for the benefit of both this life and the Hereafter. Even laughter
and tears come from Allah (Q.53:43). (The emotional tears of joy and sorrow have a
different chemical composition than the reflex tears running when an onion is cut or the
false tears popularly known as crocodile tears, or the artificial tears used by the actors in
the film industry). There are blessings even in Allahs punishment of man. Most of us fail
to understand that everything comes from Allah, whether good fortune or evil:
'

Kullumm min indillah. (Q.4:78). Whatever Allah has decreed for us will
come to pass as our nab (lot) (Q.9:51). '


_' .' _'


It
is Allah Who knows you best; If He pleases, He grants you mercy or if He pleases,
punishment... Q.17:54. This verse teaches us that Allahs wisdom is more profound
than we can fathom, and much above ours. If He grants mercy to those whom we
consider as wicked, or punishment to those whom we think are righteous, it is our own
conclusion and judgment that are faulty; Allahs Mshiyt (i.e. the Will and Plan of Allah)
is perfect and above all human wisdom.
Allah has no gender, is One and Only, and neither begets nor is He begotten. He is
never amiss, neither a miss nor a mister but a mystery. We Muslims reject the idea that
Allah was ever born; hence we do not accept Jesus Christ as the Son of God. We also
reject the Jewish teaching that a human being was made in the image of God, since this
would make God human, and not divine, both in features and attributes. To associate
any partner with Allah, called in the Quran shirrk, is a major sin (Q.31:13; 6:151) and is
unforgivable. It deserves eternal damnation because it puts man at enmity with Allah.
Some of us associate Satan with Allah (Q.14:22), although we know that Hell will be
filled with Satan and his followers (Q.38:85). Such persons will be labelled as izbush
Shayn, the Party of Satan (Q.58:19) for they even forgot to remember Allah and so
the share of Allah was directed to the partners but the share of the partners was not
directed to Allah (Q.6:136). (We may even speak with a forked tongue and try to hide
our hypocrisy by thanking Allah for the favours received, knowing fully well that it was a
cunning manoeuvre or short-giving in trade, which were responsible for our ill-gotten
wealth, and that the money gained was brought about by Satans handiwork and not
through the bounty of Allah. Satan always laughs in his sleeve at such moments. We
may be pleased with Allah, but is He pleased with us?) This verse also reminds us that
out of the bounties that belong to Allah to start with and of which He has given us
abundantly, we must give Him His fair share and not defraud Him. As human beings, we
must do much better than the jinn who, after listening to the Quran, never again
indulged in shirrk (Q.72:1-2). We should instead strive to achieve the greater bliss and
the supreme felicity (Q.9:72) by choosing to become izbullah, the Party of Allah
(Q.5:56; 58:22). This term refers to those faithful believers who turn to Allah for
friendship and to earn His good pleasure. Here is a Persian poem:
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 63
. ,. .. .-

. ...

, .


.......

..<.:. -


Khaahee k Khodaa kaar neekoo baa t konad; arwaah falak raa ham roo baa t konad: Yaa har ch
razaa y Oo dar aanast bokon; yaa raazee shau har onch Oo baa t konad: If you wish that God
should do good to you and make all souls in the universe look upto you; you must either
do whatever His pleasure is, or be pleased with whatever He bestows on you.
Even during prayers, we must think of Allah and Allah alone. We must single Him out
and think of no one or nothing else, such as film stars, money transactions, etc., since
all such acts are also included in shirrk, i.e. assigning partners to Allah. The worship of
one God is not the invention of the Prophet Muammad

but it is the command of


Allah (Q.10:104). ' _' _' c'.

And I have been commanded to be of the


faithful.
Because of the necessity of separating the word denoting Allah from any other word,
while writing it down, some of us write Bismi Allah instead of Bismillah, and Al amduli
Allah instead of Al amdulillah. This One-ness (taud) of Allah is not the same as the
mathematical number one, and is not a body with a form or a shape that resembles any
other creation, physical or imaginary, because these can be divided into smaller
constituent parts, eg. , , etc. The concept of One Allah as found in Islam is different
from the concept of Elohim/Yahweh/Jehova of the Jews; Yazdaan (two in one viz. Ahura
mazda (the Wise God) and Ahriman (the evil god) of the Zoroastrians; Trinity (three in
one) of the Christians; Bhagwn, Ishwar, Parmeshwar, Trimurthi, Parmtma or
Parabrahma, of the Hindus. That is why the Quran says: _ ' _

. .

Glory
to Him (for He is) far above whatever they attribute to Him, (Q.6:100; 23:91).
The concept of taud or the One-ness of Allah helps us to project in our mind a
single object, with a quick run-up to Someone to hold on to, Who extends a strong
Hand-hold that never breaks (Q.2:256) no matter what the circumstances are, such as
need for companionship in loneliness (Q.58:7), guidance in solving problems (Q. 1:6),
assistance in times of need (Q.1:5), and in fact at all times in our prayers, sacrifice, life
and death (Q.6:162). While swimming in troubled waters, Allah's Hand-hold (Q.2:256)
ensures that our head remains high above the water-level and prevents us from
drowning. Putting our entire trust and reliance in Allah instantly reduces our anxiety level
to zero. _'


' . _. _. . _

Say: Truly, my prayer and my


service of sacrifice, my life and my death, are all for Allah, the Sustainer of all the worlds
(Q.6:162). We should also be reminded that Allah accepts the sacrifice of the righteous
e.g. Abel (Hbl, dam's son) (Q.5:27).
The average Muslim is hardly ever confused since he can immediately switch his
thoughts to this unique single source in his brain for solace and guidance, this One-ness
of Allah, who has no partner. Walking away from a multitude of insoluble problems
seems less logical than approaching the Hand that offers assistance. Looking forward to
Allahs strong Hand-grip and grasping it is sufficient to give us an immediate jump-
start. This by itself could transform impossible tasks into possible missions. Sometimes
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 64
when we feel helpless in some unbearable situation and would like to give up, there is
hope in this Hand-hold, which stands for Allahs intervention. Allah works in mysterious
ways and helps us achieve the desired result by showing the possible in impossible
situations. Allah will do for the man what the man cannot do for himself. Like a true
friend who holds our hand, Allah removes all obstacles from our path and paves the way
to achieve the ultimate goal.

Rabbul lamn:
RABBUL LAMN: This means: The Sustainer of all the worlds in the whole of the
universe, both the macrocosm and the microcosm, and all beings. The worlds include
the visible lam al-Ins (the world of human beings) as well as the invisible ones such as
lam al-Jinn (the world of jinn) and lam al-Malikah (the world of the angels).The
universe is the glorious work of art in technicolor projected by the Supreme Artist. There
is a lot more to the universe than meets the eye. To appreciate the vastness and the
expanse of His Domain of

lamn, we must broaden our vision and our horizon, and


after having done that, we must understand Allah's Greatness of being the Master and
the Sustainer of such a realm.
The word Rabba is one of the attributes of Allah and is derived from Rabb, which
means the continuous provision of sustenance to an object, right from its inception to its
ultimate end. Sustenance may be physical, intellectual, moral or spiritual, but always
best suited to the particular creature involved. Everyones sustenance is recorded in a
Book, (Q.11:6). Allah is the Rabb of all the points in the East and the West (Q.70:40).
Besides the world we live in there are many other worlds in the far-off galaxies with their
own Easts and their own Wests. Even the original planet (jannah) where Adam and Eve
were enjoying the bounties had a solar system (Q.20:119).
Some of the reasons I have translated Rabb as Allah or God and not as Lord are as
follows (a) we address human beings such as for example the judges of the High Court
as Lords; (b) in common parlance, Jesus, Rama, and others are also called Lords; and (c)
in London, England, there is a house, the House of Lords, full of man-made Lords.
However, in some instances Rabb is rendered as Lord by some commentators of the
Quran as in Q.12:42, when it should have rather been translated as the employer or
some other word akin to it should have been used.
The word lamn is the plural of lam, which denotes the area encompassed by our
ilm or knowledge. lam is a dynamic concept. The scope of its meaning increases to
keep pace with the increase of information. When the Quran speaks of lamn in plural
or of the plurality of worlds, it tells us that there are many such realms each of which
has one and the same Rabb who is Allah. In our lam or cosmos, there are numerous
galactic clusters containing galaxies, stars and planets. Each galaxy has trillions of stars
and planets. Allahs Throne of Majesty is called arsh (Empyrean).
It was estimated many years ago that there are probably 600 million habitable
planets in our galaxy alone. It is almost impossible to count the number of planets in our
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 65
whole universe as according to recent scientific evidence the universe is expanding, as
was also predicted in Q.51:47 nearly 15 centuries ago. In 1998, it was discovered that
the expansion of the universe is accelerating; the universe is expanding faster and faster.
The universe has no edge and no centre. As the universe expands, the most distant
objects move away from the Earth. Every minute that passes, more stars and planets
are being born, and they are all moving away from each other. Astronomers are finding
newly born stars on a daily basis. When we look at the stars, we are peering back into
time, because the light from these objects had to travel millions and billions of years to
reach us. It takes 8 minutes 17 seconds for light from the sun to strike the Earth.
Scientists tell us that the expanse of the universe is so vast that it would take much
more than 150 million years for light travelling at 182,267miles per second, to pass
through it! Even that distance is an under-estimate.
Some planets are expected to contain different types of worlds belonging to different
creatures. The Holy Quran mentions the existence of different creatures, some of which
are invisible e.g. the angels, the souls (r) and the jinn. All these creations are beyond
the scope of our imagination and scientific investigation. In fact this colossal universe is
filled to the brim with multiple examples of the amazing artistry of its Creator.
The Quran also mentions that the creation of heavens and the Earth was a greater
affair than the creation of mankind (Q.40:57) though man does not know it. There are
many worlds, viz. celestial, physical, spiritual, animal, bacterial, fungal, viral, etc.
Mystics have grouped them into three categories, viz: the nst - the visible world - or
the human world known by the senses; the malakt - the invisible world of the angels;
and the lht - the divine world of reality or the spiritual world.
All our worldly affairs and transactions reach Allah in a day that equals 1000 years of
our reckoning (Q.32:5). Could this be our Data Bank, the place where all the records of
our actions are stored? The angels and the soul (r) ascend to Him in a Day, that
measures 50,000 years (Q.70:4). Could this be barzakh, the place where all our souls go
to after we die? All such verses confirm the vast dimensions of the universe and the
concept of relative time. Some hundred years ago, visible light (known as optical
frequency/ electro-magnetic waves) was the only tool for studying the distant universe.
Then the advent of radio-astronomy, followed by optical/infra-red, X-Ray and Gamma
ray detection devices, made further research possible.
Recently, gravitational waves which carry a different kind of energy altogether, gave
new information about the universe. Laboratories planned for the next decade could
very well detect signals from outer space, maybe from beings more advanced than us.
Our galaxy is one among the billions. Distant galaxies are receding in all directions,
as measured by the Doppler Effect.

'

So verily, I call to witness the planets


that recede. (Q.81:15). The distance to the nearest cluster of galaxies is estimated to be
about 300 million light years. The universe is expanding and the galaxies are receding at
a tremendous speed, all pointed out in the Holy Quran over 1400 years ago.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 66
. .'.


.
_ '

With power and skill We did construct the universe, and


verily, We are expanding it, (Q.51:47).
Allah says there are living beings in other parts of the universe as well.
'. c'.' i .

':

And among His signs is the creation


of the heavens and the Earth, and the living creatures that He has scattered through
them, (Q.42:29). (Water, the essential constituent of life and recently forests have been
found in many planets in the universe).
Prophet Muammad

was sent not only to teach the Quran and scientific


knowledge leading to wisdom, but also any other new knowledge that was not present
at the time but would come to light from time to time in the future (Q.2:151). Our
scientists may find evidence of life in other planets in the next decade or so, and
possibly we may communicate with them, Insha Allh. God has not created this infinite
universe with its billions of galaxies just for selfish human beings like us. Assuming that
the galaxies and their inhabitants might have existed millions of years before we were
even created, they may be more intelligent and advanced (human or other) beings than
ourselves. Who knows, the new knowledge referred to in Q.78:33 (equal age) or in
Q.17:99 (the like of us) may perhaps inform us more about cloning; or about creatures
we cannot as yet scientifically comprehend, e.g. provide the morphology of the jinn and
the angels?
Concluding our argument, we must point out that it is not good enough for a person
just to say Al-amdu Lillh for all the bounties of health and wealth bestowed on him
alone. Millions of us who are in dire circumstances - humiliated, raped, ethnically
cleansed and driven out of our homes - are in no position to praise God. Our thanks and
praise addressed to Allah will carry weight only when we realise their plight and do
something to alleviate their sufferings too. By helping our oppressed and down-trodden
brothers and sisters in whatever way we can, and by dealing with the arrogant
oppressors and bullies the best we can, we will truly be saying Al- amdu Lillh with our
heart. So, with a firm resolve and with our hand on our heart, let us do something now.
It is always better to be late than never and this may be accomplished by voicing our
opinions and verbalising our thoughts in having said Al-amdu Lillh for all of us, not for
oneself alone. Then and only then, after each one of us has done his or her expected
duty, we may be able to enter, by His mercy, the Garden of Bliss, a garden where those
of us residing there shall glorify Allah and greet each other with the prayer:


Al-amdu Lillhi Rabbil lamn (Q.10:10)




CHAPTER II: Systematic Exposition of S}ratul Fvtihah 67


(3) Ar-Ramnir Ram
Already discussed in the section on
Bismilhir Ramnir Ram




(4) Mliki Yaumid Dn:
Who is mlik and what is yaumid dn?
In Arabic, the word mlik means owner or master as for example in the Master of the
Day of Judgment. (The root word is m-l-k and not l-a-k, the latter being used to form
words such as malak (angel; Pl. '

al-mal ikah).
Dn: The a bah or the companions of the Prophet once asked Prophet Muammad


what dn was. He did not tell them that the five daily prayers or alt constitute dn nor
that fasting is dn, or zakt is dn, or ajj is dn. He simply told them that ' .'

Dn
is how you behave in your daily dealings towards your fellow-beings. Allah is less
concerned with our rituals than with our behaviour and deeds. If one is a Muslim, one
must strive to practise ones dn in all its ramifications.
Dn, like many other Arabic words, has a wide connotation. It may mean judgment,
religion, way of life, reward and punishment, law and order, sovereignty, establishment
of an organisation subject to divine laws; sometimes it is also translated as doom. The
yah (verse) under scrutiny is commonly translated as Master of the Day of Judgment
(from French jugier-to decide)/ Doomsday (from dmes=judgment +daeg=day)/ Day of
Requital (from re = back + quite = pay up, to clear).
What have we learnt so far? We have learnt that Allah emphatically says that He is
first and foremost ' '

. .

The All-Compassionate, the All Merciful, and then He is


.'

Master of the Day of Judgment, when His single call shall announce the Day
(Q.30:25).
It is obvious that on the Day of Judgment we are not going to ask Him for judgment;
we are going to ask Him for mercy. In fact, we will be our own judges (Q.17:13-14) as
we shall be given our own scrolls to study in our right hand/left hand, depending on our
past good/evil deeds. This whole process will look somewhat like a three-dimensional
audio-visual presentation of all that we said or did throughout our lives, with time as
its 4
th
dimension. There will be no need for a lie-detector test on the Day of Judgment.
We will be able to watch our own deeds (as in movies) and see where we went wrong
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 68
and be our own judge (Q.99:6-8). In fact, the screen will be in full view and visible not
only to us but also to everyone present in the mass congregation on that day. The
Persian poet laments:
. .. ,..:

..... , ..

Maraa b rooz qiyaamat ghamee k hast eenast, k rooy mardom donyaa dobaara baayad deed: On
Judgment Day I have one worry and it is this, that I must see once again the faces of
the people of this world.
Again, Then as for him who is given his record in his right hand, he will say: Take,
read my book (Q.69:19). But as for him who is given his record in his left hand, he will
say: Oh, would that my record have not been given to me (Q.69:25). In fact, on
Judgment Day excuses shall be futile (Q.40:52) since man shall bear witness against
himself. ' '

.' .' .

They will say: we testify against ourselves.


And it was the life of this world that deceived them, (Q.6:130). In fact, mans actions,
opportunities and faculties shall themselves bear witnesses as to how they were used
(Q.24:24). It is absolutely necessary for a true Muslim to have firm faith in the Hereafter
because Allah tests a man who believes in the Hereafter through the deeds of another
who is in doubt (Q.34:21). The earth is the testing ground and a staircase leading to our
permanent home in the Hereafter where we shall carry on with our real life.
Moreover, a Muslim is also required to have absolute faith in Allah and His
Messenger. Only those are the faithful (Mumins) who truly and firmly had faith in Allah
and in His Messenger, and have never since doubted, but have strived hard in their
belongings and their persons in the Cause of Allah, (Q.49:15). Allah sends down
tranquillity and reassurance into the hearts of the faithful so that their faith may go on
increasing (Q.48:4). Firm faith plays an active role in shaping our lives. The Holy Quran
always associates faith with righteous action and motivates us to arrive at the desired
destination (Q.13:28-29). Being contented with this earthly life and paying no heed to
Allahs warning, especially of meeting Him one day, carries serious consequences
(Q.10:7-8). No matter who or what we are, we cannot but meet our Mlik on Yaumid
Dn (The Day of Judgment). 'i .'

.
'

Those who are the faithful have to


meet Allah. (Q.11:29; 2:223).
The story goes that when the angel of death was being sent to Prophet Ibrahm, A.S.,
(also known as Khallullah, friend of Allah), he asked God if any 'friend' would really want
his 'friend' to die? God replied: Can there really be a friend who does not want to meet
his friend? The love of the lover for the beloved is reciprocal. While the seeker longs to
find the object of his desire, the one who is being sought eagerly waits for the seeker to
find him. Allah waits for us to come to Him. In the same manner the ground waits for
the human body saying, Come back, my friend! It's better for you down here where you
came from.

CHAPTER II: Systematic Exposition of S}ratul Fvtihah 69
Yaume aDn may be described in English as Yaume a-DEED and Yaumud DEAL,
because on that Day, our past deeds shall be judged and a new type of deal shall be
made between the offender and the offended. Unlike the scale we have that can
measure only the weights of 3-dimensional objects the divine scale shall be able to
measure every possible thing including the weight of our deeds and assign plus or minus
marks to them. On the Day of Judgment a person who has committed crime against
another person shall have his plus marks earned earlier for some of his good deeds
removed from his, the offenders, ledger and credited to the victim's account (Q.39:31).
In case the offender has no plus marks in his ledger but only minus marks because of
his evil deeds, then minus marks from the victims account shall be removed and added
to the offenders.
Let us not assume that the kirman ktibn (the two recording angels) that probably
reside in our cerebral hemispheres, are just sitting there doing nothing. But indeed, over
you (are appointed angels) to protect you, kind and honourable, writing down (your
deeds); they know (and understand) all that you do. (Q.82:10-12). These two angels are
in fact busy making our detailed and comprehensive encephalograms. Subsequently, the
tracings of our brain waves representing our thoughts, intentions and actions in this life
shall act as a permanent record for the Hereafter, to be given to us in the form of a
scroll for later viewing. Behold, the two (Guardian Angels) appointed to receive (and
note his doings), one sitting on the right and one on the left; not a word does he utter
but there is a sentinel by him ready to note it, (Q.50:17-18). In the Hereafter, each
person shall be accompanied by an angel to drive him on and an angel to bear witness
(Q.50:21). Everyones fate We have fastened on his own neck. On the Day of Judgment,
We shall bring out for him on a scroll, which he will see spread open. (Q.17:13). On that
Day all our actions and spoken words shall be replayed for us to see and hear. No
question shall be asked of man or jinn as to his sin (Q.55:39) and man shall bear
witness against himself (Q.75:14). His record shall be given to him (Q.69:19, 25; 18:49)
and he shall be given a chance to plead his case (Q.7:53) but if he is a confirmed sinner,
he shall be confused (Q.28:66).
Yaumud Dn could also be described as the period of time when the order of dn shall
be established once and forever. There is a question raised in the Holy Quran:
.' .':' .

What will explain to you what Yaumud Dn is? (Q.82:17). The answer
to this is in Q.82:19.

.


'.

The period of time in which


no human being shall have power over any other human being, for the Command in that
period will be with Allah. (Q.82:19). During that period, all exploitation of man by man
shall cease, be it political, intellectual, economic or religious. It could be thus interpreted
to mean an era when Allahs laws are established on earth and the Islamic world order
replaces the present world order imposed upon us by the non-Muslims. This could
probably come about when the whole world had accepted Islam. As this process could
take many days, months or even years it could be hence assumed that yaum could also
mean period. However, it could possibly mean the short stretch of time directly
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 70
preceding the Doomsday when the end of the world is imminent. If so, yaum would
mean the Day. It may refer also to Armageddon, a battlefield where the predicted final
battle between good and evil shall take place. Whichever view we take, the Fellowship of
Allah shall certainly triumph in the end (Q.5:56; 59:20).
Reciting the words Miliki Yaumid Dn so many times a day during the prayers offers
our mind a telescopic view of mashar (the place of assembly) where all human beings
and the jinn of the past, the present and the future, shall gather on the Day of
Judgment.
The probability of there being different modes for enacting the end of this world or
this universe is due to the fact that there are many planets with living beings in each
one of them (Q.42:29) and, depending on the circumstances and the atmospheric
conditions, the planet itself or the life on the planet shall end differently. The Holy
Quran is for all the planets and for all the worlds. Time, being relative, is determined by
the nature of the particular planet in question, e.g. a day in a planet larger than planet
Earth, shall be longer than the day on our planet Earth.

Destination Al-Mlik
We are travelling on this planet Earth with a mission that is common for all of us and its
goal is: DESTINATION AL-MLIK. Allah is in command and it is an on-going quest of
ours to eventually meet Him personally.
Let us now chart out the journey of man from the time he lands on this planet Earth
to the time when he appears before his Mlik on the Day of Judgement, the yaumid dn,
for his assigned station.

To facilitate comprehension, what follows may be divided into segments:
(A) The Early Human Being
(B) What is this creature called Man who has to meet with his Al-Mlik?
(i) An-Nafsa la Ammrah
(ii) An-Nafsil Lawwmah
(iii) An-Nafsul MumaInnah
(C) Death Bed
(D) Appointment With Al-Mlik
(E) The Hereafter
(A) The Early Human Being:
(1) There was indeed a time when man was non-existent, and his name was not even
mentioned. This could mean millions of years ago, when we were dust, and Allah
created us out of earth: _' . . .

Out of the
earth, We created you and into it shall We return you, and from it shall We bring you out
once again. (Q.20:55). Allah created man from material variously described as
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 71
dust/water/clay/sounding clay like unto pottery/extraction of clay (Q. 40:67; 25:54; 32:7;
55:14; 23:12). Man was first created in Paradise out of dust with Allah just saying Be
and he was (Q.3:59), and then out of sperm on Earth (Q.22:5). There are no personal
and specific details available about Adam such as whether he had any difficulties with
teething, whether he was right or left-handed, whether he had Chinese features or not.
We only know that he spoke Arabic, as evidenced in Q.7:23 and that he did not have a
navel becase he did not have a mother. The creation of Eve (aww) is also shrouded
in mystery. From Q.4:1, we understand that we were created from a single being and
that from this single being Allah had subsequently created its mate. Then from them
both came countless men and women. Different scholars have proposed different
conjectural theories about the creation of aww. (i) Some commentators say that
Adam was a hermaphrodite. This gene responsible for hermaphroditism has been passed
on to the next generations, since we still do come across some hermaphrodites in the
society today. In fact, biologically no person is 100% male or female. Men also possess
breasts and nipples. (ii) A Jewish tradition says that God originally created Adam as a
hermaphrodite (Midrash Rabbah - Genesis VIII:1), and hence his body had both male
and female characteristics. God later decided that "it is not good for Adam to be alone,"
and created the separate beings of Adam and Eve, thus creating also the idea of two
people joining together. God created Eve from Adam's rib because Adam was lonely.
(The hermaphrodite theory is not supported by Muslim scholars who disregard it). (iii)
Could Eve have been a conjoined twin who developed a little later? The twin near his rib
which might have been a tumour in the beginning like a teratoma which has all the
components of a human body, might have separated as Eve. Prophet Mohammad

said:
Women are the twin-halves of men.
Allah starts the creation and then repeats it (Q.10:4). The dust/clay becomes another
human creature (Q.23:12-14). The human body contains 60% water and 40% minerals
in the same proportion as the soil of the planet Earth.
Some scientists say that the first primitive man evolved in the Rift valley in Africa
many million years ago. The human brain is three times larger than the brain of an ape
of the same weight, explaining the extraordinary intellectual capacities of the Homo
sapiens (the wise man). Homo sapiens or wise man is the name given to all races with a
human body and a brain measuring 1,300 to 1500ml. All the parts they are made of
were encoded in their DNA by Allah.
For those who believe in this theory of evolution, a Muslim like any other human
being on earth belongs to kingdom Animalia (animal kingdom), phylum Chordata (with a
back-bone), subphylum Vertebrata (segmented spinal cord), class Mammalia (suckles its
young), subclass Eutheria (aids the young through the placenta), order Primate (five
digits in extremities and a pair of mammary glands), suborder Anthropoidea (eyes in
front and a proportionately large brain, measuring in humans 1400 cc and weighing
three pounds), super family Hominoid (complete bipedalism as in apes and humans),
subfamily Hominine (emphasis on close relationships in the family), genus Homo (man),
species Homo sapiens (wise man), religion Islamicus (Gods own religion). New fossil
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 72
evidence suggests that Homo sapiens sapiens (modern man) first appeared more than
50,000 years ago. The Neanderthals are the ancestors of modern humans.
(2) During contemplation and search for extra-terrestrial source of intelligence and life,
we came across an interesting theory of how the first man (Adam) arrived on Earth. This
could be accepted by the reader as science fiction, or a mere conjecture, or a theory
that remains to be proven, or a simple falsehood to be rejected.

Theory: Adam was made from dust by Allah. He lived on another planet called Jannah
which had a solar system (Q.20:119), was trained in various sciences and was an Ace
Pilot. Allah ordered him to stay within certain perimeters and planet Earth was out of
bounds for him. There was a certain tree (folklore tells us it was the wheat tree) that
grew both on Jannah as well as on Earth but he was not supposed to go near it. One
day both Adam and his companion and co-pilot, aww, listened to Satans evil
promptings, disobeyed Allah, turned their spaceship onto a different course and landed
on the planet Earth. Due to reasons unknown (either engine failure or gravitational force
of Earth), they could not return to their original planet (Jannah) and that was the first
landing of man on planet Earth. But long before man set foot on Earth, Earth was
already inhabited by jinn and different types of animals.
(3) There was a time when man was non-existent and he was not even mentioned.
(Q.76:1). It is difficult to imagine that as recently as 150 years ago, we did not know
that a single spermatozoon, one out of 400 million, fertilised a single ovum (egg) in the
womb of the mother causing us to be born, with 3, 999,999 sperms dying in the process.
Now as we know about this struggle, we can very well imagine how lucky and important
each of us is to have survived (one in 400 million). It is the single cell of the male
(spermatozoon) containing X or Y chromosomes that determines the sex of the offspring.
It becomes a female if the combination contains XX chromosomes, or a male if endowed
with XY chromosomes (Q.4:1; 7:189). We shall now discuss this in some detail.
' _'

' .' _



' '

. -' _

'

Has there not been over a human being a long period of time when he was nothing, not
even mentioned? Indeed, We have created a human being from a drop of sperm
containing mixtures in order to try him, so We gave him (the gifts) of hearing and sight.
(Q.76:1-2).

'

': .

''. ' -

Now, let a human being but think from what he/she is created. He/she is created from a
drop emitted, proceeding between the backbone

(ulb) and the rib cage '

.

(tarib). (Q.86:5-7).
These few words byna ulbi wat tarib (Q.86:6-7), explain the location of the nerve
supply in the lumbar and sacral segments of the human spinal cord (L4, L5, sacral
parasympathetic fibres 2, 3, 4) responsible for the successful outcome of copulation
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 73
between man and woman. Fertilisation is the process of union of a male gamete
(spermatozoon containing 23 chromosomes) with the female gamete (ovum also
containing 23 chromosomes) to form a new cell and a new life, the zygote with 46
chromosomes (fused sperm and ovum) (Q.76:2), with characteristics of both parents
preserved in 20,000 to 25,000 genes which are responsible for all the hereditary
characteristics present in this zygote, the future human being. When the sperm
penetrates the ovum, they pool their chromosomes together. Chromosomes and
glandular secretions, by and large, decide mans fate. The molecules of DNA in
chromosomes of the fertilised egg represent the blue print of the future organism in a
coded, compressed language. A DNA molecule has the shape of a ladder twisted into a
double helix.
Man is a puny little creature in the universe of existence. It is difficult to imagine that
once, as zygotes, we were so small that we could not be seen with the naked eye. We
as human beings were smaller than the period seen at the end of this sentence and had
to be put under a microscope to be even spotted. After fertilisation, the zygote divides
repeatedly to form a solid mass of cells called morula (morus=mulberry). It reaches the
uterine cavity by the seventh day and is completely embedded by the fourteenth day.
The human embryo increases in size over 3 million times from the size of a fertilised
ovum (size of a needle point) to a newborn baby, some 20 inches long.
From the 3
rd
to the 8
th
week is the period of organogenesis when the embryo begins
to develop particular features. After the second month the embryo is called the foetus.
Soon after, although still small, about one inch in length, it begins to resemble a human
being. By the end of 24 weeks the human foetus can suck its thumb so hard that blisters
are raised. The gender of the offspring does not depend on the mother but on the father
who provides a y chromosome in his spermatozoa for a male offspring. (Therefore we
should never blame the wife for producing a female child instead of a male one.
Moreover, Q.42:49 tells us that it is Allah Who bestows male and female children
according to His Will and Plan). The Persian poet describes the sequence of development
thus:
..'. .-. ...-'

. ,.
,. . . .. ^..

Faramooshat nakard eezad dar on haal, k boodi notfa ee madfoono mad hoosh: Rawaanat daado tabo
aqlo edraak; jamaalo notqo rayo fekrato hoosh. God did not forget you in that state when you
were a seed, buried and unconscious: He prepared you with (DNA) code, intelligence
and perception, beauty, speech, judgment, ideas and memory.

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 74
(B) What is this remarkable creature called man who has to
meet his Mlik?
Man and woman who were made originally from clay, now possess sperm and ova which
when fertilised, become zygotes, embryonic lumps and foetuses in the wombs of
mothers before they emerge as human beings. Students of biology and embryology
should study Q.22:5; 40:67; Q.23:12-14:
.

'

' .

.
' .'




'

'

i .'

' ' ' .



And verily, We created man from clay. Then We placed him as a drop (of sperm mixed
with ovum) in a safe custody (womb). Then We made the drop into an alaqah (leech-
like structure/something which clings); then We changed the alaqah into a mudghah
(chewed-like); then We changed the mudghah into im (bones/skeleton); and clothed
the im with lam (flesh/muscles); then We caused him to grow and come into being
as another creature (human being). So blessed be Allah, the Best to create. (Q.23:12-
14).
Coming into this world was no choice of ours (Q.28:68). There is no way we could
have known whether we are going to be born alive, still-born or if there might be a
miscarriage or an abortion (Q.13:8). We never knew whether we shall be born as males
or females (Q.42:49). While in the darkness of the mothers womb, we never knew that
one day we would come out of it into this world full of colour (Q.16:13). The freedom of
choice was given to us only after we were born and when we were growing up. Now
that we already have been born, we can say whatever we want about human rights, and
the rights to abortion, but the advocates of abortion do not realise that had they been
aborted by their parents, they would not have been there to talk and protest. People
must understand that if they do not want to go wrong, they must always make sure first
that whatever they do is in fact the right type of action, and only then they should go
ahead. Some people unfortunately insist that they have a right to be wrong and then tell
us that we are wrong by not thinking like them.
Each soul (r) enters into a human body which has a mission of its own. The
human being is born free from sin, in a pure state, in a state of fitrah, the natural
pattern in which Allah has made mankind, endowed with the complete submission to
Allah (monotheism) (Q.30:30). This is suggestive of the standard pattern in which every
child is born including the gift of a brain containing a God-spot. Moreover, fitrah is
determined by the specified chromosomes with genes installed in the DNA for the
particular individual, which may also influence much of his or her destiny in many ways.
At birth, the baby is innocent and is not responsible for the sin of its parents or
ancestors. He starts off with a clean slate, tabula rsa, and as he grows up, he uses his
freedom of choice to do good or evil. This free will gives him independence to make any
decisions he wants and perform any actions he wishes in a variety of situations of moral
conflict as exercised by any person endowed with normal mental faculties. Man thus
gains experience riding the roller coaster of life during his journey in this planet, which
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 75
has been earmarked as a testing ground for mankind, where opportunities as well as
hindrances are orchestrated by Allah. We should treat Earth as the preparatory school of
the Hereafter.
Free will or freedom of choice is a feeling of conviction that we have a perfectly
free choice in the performance of many acts when choosing between alternatives, thus
affirming some power to affect our own destinies. This power of choice induces us either
to obey or disobey Allah and His Messenger (Q.18:29) and to blame ourselves or others
for the prevailing conditions. Some people accept a dualistic system of good versus evil,
a belief that there is only one force which is the source of goodness (God) and second
force that is the source of evil (Satan) as emphasised by Zoroaster and akin to the
Chinese yin and yang. In between these two forces are us humans, who are just like
pawns on a big chessboard. Like the black and white pieces, we are fighting a duel with
ourselves, a battle of two equally strong but opposing forces of good against evil, a
battle in our drama of life, which is being orchestrated by Someone outside our control.
We must distinguish between freedom of will and freedom of action, because our
success in carrying out our intentions depends in part on factors wholly beyond our
control e.g. although a man has the freewill, he may not have a choice. If 2 persons are
the last in the restaurant counter and one uses his freewill, the other has no choice but
to take what he gets.
We may have the freedom of will but our freedom of action depends on many
factors, especially Allahs Will which is final. Hence, some scholars say that personal free
will is limited, because it is determined by Allah through those neurotransmitters which
control our thought, free will, intention and action. Between intention, decision and
action, there is an interval where we have some control and can veto any wrong move.
Therefore, in the interim, we should ask Allah's help for making the right decision, and
for following up this decision with just action and finally, leave the outcome to Allah,
Who knows best.
We often harbour violence against others in our thoughts. This violence is fuelled by
anger, jealousy and plain hostility, and although we have practically no control over our
in-coming thoughts, we have a choice over our intentions and probably over most of our
actions. However, when faced with indecision our basic emotions induce rapid and
unconscious choices orchestrated by the limbic system in the brain. Hence, mistakes are
an acceptable part of being human as they are often results of instinctive, reflexive and
immediate responses.
Allah has pardoned my Ummah for what they say to themselves, as long as they do
not utter it or act upon it. (adth: Muslim; Abu Dwd; Ibn Mjah). Both Allahs true
guidance as well as Satans evil promptings are available to us. Allahs guidance
manifests itself through spiritual means and is for long-term benefits while Satans
misguidance brings short-term pleasure and results in long-term anguish. The choice is
ours as to whom we wish to befriend. Whenever man is faced with having to choose
between taking or rejecting Allahs over Satans, he is put under stress, no matter how
small or great. During stress, certain neuro-transmitters secreted by the brain come into
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 76
play causing either serenity and tranquillity, fright, fight or flight phenomenon, or a
perturbed state and mental confusion. When the duel of the good and the evil goes on
in his mind, if a man who knows which one of the two may lead him to irt al Mustaqm,
he may act wisely and ask Allah for guidance. This would result in the outpouring of
inhibitory neurotransmitters in the brain which would keep a normalised state of mind.

Constitution of Man. Human being is a r (soul) cloaked in a physical body, and
hence the believer is committed to moral and spiritual values. In other words, we are
spiritual immortal beings cloaked in a human mortal body. The soul is eternal but during
its sojourn on Earth is trapped in a perishable frame. Our body, when resurrected in the
Hereafter, shall be identical with our old one. Even long after we are dead the specks of
our dust will contain all our particular attributes which will show up as our clone when
resurrected on the Day of Judgment. Man must therefore strive for the development of
personal aspects, both the physical and the spiritual, to be considered a conscientious
individual by his neighbours and by the community. Man is composed of (a) a physical
body called

jism which has life and human qualities (b) a personality called



nafs and (c) a soul called -.

r which has divine qualities. The first two shall be left


behind when we die and it is only the soul that shall go on to eternity. We must not fear
death if we firmly believe that our soul which is the essence of human being is immortal.
It is not that I have a soul, but that I am a living soul. The body may be improved with
cosmetic surgery and a face-lift but the r needs spiritual enlightenment. The physical
body is governed by the same physical laws that govern all animals, but the human
personality and the soul to a large extent are controlled by laws revealed to Allahs
messengers. The development of the physical form can take place even if man is cut off
from society but the development of the human personality can best occur through
social interaction and community life.
'

Ins means mankind and '

anisa means to socialise and seek familiarity. Hence


_'

Insn i.e. man, who is a social animal, was not advised by Allah to practice
monasticism (Q.57:27). Allah urges us to return to the good things of this life and to our
homes, so that we are tested and called to account (Q.21:13). We would be accountable
for the bounties we enjoy, including the comforts of the homestead (Q.102:8).
When we die, we take with us all our thoughts and our actions, both good and evil.
Our evil actions cling disease-like to our soul and are carried to the Hereafter. Here is an
Urdu poem:
,., .ac<,.

. .. ...-.- .


Raah mein jo lapt th yeh donyaa kee safar mein; woh gunaahon ko liy saath apnee qiyaamat tak:
Whatever we got wrapped up with in the journey of this world, we shall take those sins
with us to the Day of Judgment. When we die we enter the world beyond in the same
state of being we were in on earth.
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 77
By shunning all abominations, we keep our r (soul) as clean as possible. Although
all of us make our journey to the Hereafter, it is a journey which each of us must make
alone and with full responsibility for every decision made and for every step taken.
Normally we reflect on our past mistakes on our death-bed, but since we do not know
when our number will be called, we might as well watch out. Of course, we all know that
with a little foresight, we could have avoided many blunders. Most of us do not realise
that we are created for the Hereafter and that this life is only a preparatory period. The
life of this world compared to that of the Hereafter is but a brief passing moment
(Q.13:26). Death is only the birthday greeting for eternity entered via barzakh. It is only
a wake-up call to a change of worlds. At death we cross from one territory to another,
from the territory of death to the territory of deathlessness. Some of our friends and
relatives as well as many others are already in barzakh waiting for our arrival.
The human brain is such that we delude ourselves into thinking that all others but us
will surely die. But Muslims believe that as soon as we are born that we are destined to
die at a particular time and place. However, in spite of the certainty of death, none of us
wants to die. With all its toil and frustration, this is still a beautiful world. If Allah were to
announce that He is going to give us a single wish, each one of us would plead: O Allah,
do not allow me to die. This is in spite of Allahs promise of Paradise and a more
beautiful world for us. Life is such a precious gift and so sweet that nobody wants to
part with it, even under most adverse and painful conditions. Here is what someone said:
I am an invalid with both legs amputated and paralysed all down one

side. They help me
when I want to relieve myself. They wash me. I'm practically deaf. But I would never do
a thing to cut short

a life in which I believe so strongly. I would accept even worse,

blindness, deprivation of all my senses, loss of the power of

speech and of any contact
with the external world as long as I

could feel within me this burning flame, which is me
and

me alive. And I should still give thanks to God for the life for having let

me continue
to burn with its

flame. Just to remind ourselves, both suicide and euthanasia are
considered to be major sins and are forbidden in Islam. One of the reasons why suicide
is harm (unlawful) in Islam is because Allah wants us to find ways and means to solve
our problems here on Earth and gain more experience, so that on the Day of Judgment
when we present ourselves to take up further development meant to take us towards
our eventual goal of Paradise, we would have already become wiser.
Because a part of us called r (soul) has a divine origin, we can achieve nearness to
Allah by imbibing His Attributes, which in turn, enhances our self-esteem and
encourages us to attain nobler qualities, such as those of Prophet Muammad

. What
man can achieve, he will achieve with Allahs assistance, both in this life and in the
Hereafter. We can always extend a helping hand to another and also be assured that
when we ourselves need a helping hand, a strong Hand with a firm grip will always be
there for us to hold on to (Q.2:256). This strong Hand of Allah will clasp our hand like
that of a sincere and true friend and will guide us in every step we take and in every
decision we make. It is a law of nature that dark clouds bring with them rain, storm and
turmoil in life, but after a day or two, the sun which is already there behind the clouds
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 78
comes to the rescue to bring sunshine and favourable weather. Similarly, the dark clouds
of frustrating problems and painful betrayals interfere with the normal enjoyment of our
life and sometimes we ask: Oh God, Where are You? Can You help me? Such a
scenario is followed by some delay after which calm descends to replace the mental
storm. God is always present. The reason for the delay is that God wants us to find our
own ways to solve the problems and only when we are unable to do so, we can make
the choice of asking Him for help. It is then we see that His hand has been waiting there
to pull us through. Allah calls us to an eternal Home of Bliss where there is a higher life
(Q.10:25)

Surely, you will be raised from one stage to another,


(Q.84:19). It is not sufficiently recognised that Islam calls on man to rise to his highest
potential of becoming a vicegerent of Allah.
Although we were created as human beings, most of us do not behave as such.
There are chapters in everyones life which no one likes to be reminded of. Our
catalogue of deeds is crowded with those actions which we could have easily avoided
with some fore-sight and some resolve. Every one of us wants the shortest route to
success with fast results to show for his endeavour. However, even at the end of a full
life when wisdom should have set in, we find we have yet a long way to go to reduce
our imperfections to zero and to become a perfect human being. In spite of this life full
of daily opportunities to improve ourselves, man is still not perfect.
It is certain that in the stage of barzakh which follows earthly death and involves
moving from one territory to another, we may have some other type of existence which
we cannot imagine at present. We may undergo developmental changes towards
perfection (Q.56:60-61) and our soul may continue to march forward, receiving
sustenance from Allah all the while, as evidenced in the following: Think not that people
killed in Allahs cause are dead; they are living. They get their provisions from Allah,
(Q.3:169).
The Perfect Personality is that of Allah Himself. The Attributes of Allah are described
in the Holy Quran. The most perfect human being was Prophet Muammad

. He was
the pinnacle of human achievement. Allah fashioned man long ago from clay, but mans
best exemplar was perfected only 1400 years ago in the genes of Prophet Muammad


who was indeed an exemplar to mankind. You have indeed in the Messenger of Allah a
good example for him whose hope is in Allah and the Last Day, and who engages much
in the Praise of Allah, (Q.33:21).
Let us consider a few differences between body and soul. The human being
comprises a body with human qualities and a soul with divine attributes, exhibiting a
personality called in Arabic nafs. While the body is disposable the soul is not. The body
has three dimensions, viz. length, width and breadth. Hence, we can be seen. The soul
has no dimensions and hence cannot be seen. The body is influenced by a fourth
dimension, time. With the passage of time, the body ages and dies. In contrast, the soul
has no dimensions, is not affected by time, never grows old and never dies. It is
immortal. Because the human body exists in three dimensions, there is a limit to the
speed with which it moves. The soul has no dimensions and therefore there is no limit
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 79
on its movement. In a split second it can find itself anywhere else on any of the planets
billions of light years away. The soul has no weight, otherwise, it could have been
measured whenever a person dies and the soul leaves the body. Three-dimensional
objects are space-occupying and time-consuming, e.g. one million persons cannot be
accommodated in a room 10 X 10 sq. ft. Moreover, if a 3-D object were to travel, it
would need conveyance and take time to cover the distance, unlike the angels and the
r (soul) which have no dimensions. Shadows have two dimensions only and million
shadows may be superimposed on one another without taking any extra space. Shadows
that have two dimensions cannot penetrate a solid wall but X-rays and gamma rays that
have only one dimension could penetrate a wall of lead 32 inches thick. The soul has no
dimensions and its properties are phenomenal.
There is another important difference between the body and the soul. The physical
body needs this world to live in and grows by taking e.g. proteins, carbohydrates, fats,
vitamins and minerals; but the soul is refined by grace and by giving charity, our time,
our leisure, our knowledge, our skill, etc.
Whereas the body exists in both human beings and lower animals, the soul (r) is
found in human beings only. Men can reason to a high degree and express his thoughts
more intelligently. Yet, they cannot fathom the nature of God or where space begins and
where it ends or when time began and when it is going to end, or what is going to
happen tomorrow. When alive, a person can contact another person in this world but
cannot contact any soul in barzakh. But once a person dies, his soul leaves the body like
a bird leaving the cage and goes to barzakh where it may have access to other persons
on the Earth and to other souls in barzakh, or even to Allah Himself when the
resurrection takes place.

Meeting Allah: There are some of us who do not believe that we will meet Allah in
the Hereafter, but the Holy Quran states: Those are they who disbelieve in the
revelations of Allah and in the meeting with Him. (Q.18:105). Again, Allah has good
news for the righteous people. That Day some faces will beam (in brightness and beauty)
looking towards their Rabb. (Q.75:22-23). And _. '

.
.

You will definitely


see Allah with your own eyes. (adith).

Death: What happens at the time of death? At the time of death, the best of friends
part, viz. the soul and the body.

' '


means: Everything returns to its
origin. All the vitamins, fats, carbohydrates and proteins that the body took from this
earth to make up the different organs, must now be surrendered to earth which hugs
the body tightly in the grave and retrieves all the elements. At the time of death, life
comes to an end in this body and every cell in every organ of the body ceases to
function. But that does not mean that we cease to exist; death is only a change of
location from here to barzakh where we continue to exist on a different plane, after our
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 80
r is detached from the body and has departed: _' .' '. '


. .

meaning, Indeed to
Allah we belong and to Him is our eventual return. (Q.2:156). The soul departs, laden
with sin or with virtue, in peace or in pandemonium, but its route is via barzakh. The
object of the soul is to eventually return to its original source, Allah. In our journey to
find our roots, the body returns to earth and the r (soul) returns to Allah. At death, we
surrender our body to the grave. It could be an earthly grave, 6 feet down below, or a
watery grave if we have drowned and been eaten by sharks or other fish. Frozen graves
also come to mind, with perhaps untold numbers of our forbearers suspended in one
glacier or another, and ready to be exposed as soon as the ice melts and their bodies
thaw and decay. It could also be a fiery grave if a person is cremated, while an
astronaut could have a satelite grave if he is lost in space and keeps on orbiting around
the Earth. There is also a Laughing Death, a disease called kuru, which exists only
among a single tribe in Papua, New Guinea. The afflicted tribe describes it as the
Laughing Death, because it leads to the loss of co-ordination accompanied by
dementia. Kuru is transmitted due to ritualistic cannibalism. The tribe used to honour the
dead by eating their brains. The practice has since stopped, and kuru has virtually
disappeared.
When we were born, Allah Who is the Creator of the universe including the planet
Earth, stamped on our passport a visa for entry into this Earth which is valid for X
number of days, and allows us to cross some boundaries, enter certain territories and
return to Him via the specified route. Although this Urdu poem has deep philosophical
yet vague meanings leading us to the unknown zone, I have summarized our journey in
this itinerary via 6 stop-overs.
.: : . . . - . , - ..

, . . . . I , . .
- . , - ..

,
Zindigee kaa safar, hey y kaisaa safar, ko ee samjhaa naheen, ko ee jaanaa naheen; hey y kaisaa dagar
chalt hain sab magar, ko ee samjhaa naheen, ko ee jaanaa naheen. The journey of life, what kind
of a journey is this? Nobody understood it and no one knows about it. What kind of a
place is this where we keep walking and yet nobody understands it and no one knows
about it. There are six stops in our journey from the time we are born to the time we
find ourselves in Paradise with Allah. (1) First stop: The womb. Approximately nine lunar
months and nine days. (2) Second stop: Planet Earth. Variable period depending on the
completion of the mission the particular individual was sent for. (3) Third stop: Barzakh.
May be counted as millions of Earth years but actually seems to have been an hour or so
to the individual. (4) Fourth stop: the Day of Judgment. Swift. (5) Fifth stop: Hell where
cleansing of every soul takes place; period varies. Some of us may pass through it and
some over it. (6) Final stop: Paradise; eternity.
One of the greatest transitions in the life of a human being is death. Being carried in
the coffin to the grave is not the end of existence. Death is not a period or a full-stop
but only a comma in the sentence of life. The distance between man and God virtually
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 81
disappears with the last heart beat, when at the time of death the alarm rings to give us
a final wake-up call. To live is to go on a journey, to die is to come back home. It is the
continuation of this terrestrial life on another plane or planet, a brief stop to the eternal
journey and the beginning of the balance of existence. Death takes us backwards from a
journey in this world to our roots (to Allah) in the Hereafter. Imm Ghazzli says thus in
his immortal poem which is self- explanatory.

The Glorious Hereafter
SAY TO MY FRIENDS WHEN THEY LOOK UPON ME AS DEAD,
Weeping for me and mourning me in sorrow.
Do not believe that this corpse you see is myself.
In the name of Allah, I tell you, it is not I.
I am a r (soul); this is naught but flesh;
It was my abode and my garment for a time;
I am a treasure by a talisman (ta

wdh) kept hid,


Fashioned of dust which served me as a shrine.
I am a pearl, which has left its shell deserted.
It was my prison, where I spent my time in grief.
I am a bird, and this body was my cage,
Whence I have now flown forth and it is left behind as a token.
Praise be to Allah, Who has now set me free,
And prepared for me my place in the highest of the heavens.

UNTIL TODAY I was dead, though alive in your midst.
Now I am in birth, with the grave clothes discarded.
Today I hold converse with the saints above.
Now, with no veil between, I see Allah face to face;
I look upon the Tablet (al-Lau um Maf) and therein I read,
Whatever was and is and all that is to be.
Let my house fall in ruins; lay my cage in the ground.
Cast away the talisman, its a token no more.
Lay aside my cloak; it was but my outer garment.
Place them all in the grave, let them be forgotten.
I have passed on my way and you are left behind.
Your place of abode was no dwelling place for me.
Think not that death is death, nay it is life,
A life that surpasses all we could dream of here
While in this world. Here we are granted sleep.
Death is but sleep, sleep that shall be prolonged.
Be not frightened when death draweth nigh;
It is the departure for this Blessed Home.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 82
Think of the Mercy and Love of Allah.
Give thanks for His Grace and come without fear.

WHAT I AM NOW, even so shall you be,
For I know that you are even as I am.
The souls of all men came from Allah.
The bodies of all are compounded alike.
Good and evil alike it was ours;
I give you now a message of good cheer.
May Allahs peace and joy forever more be yours.
(By Imm Al Ghazzli (Abu amid Muammad Al-Tsi Al-Shafi) 1058-1111 CE)

Imm Ghazzli says: All men are asleep. When they die, they are awake. As soon as
we close our eyes in this world, we immediately open them in the next world to start a
new life. This new life begins with the total sum of self-development earned in this
terrestrial world from the time we were born till our death, accompanied by the potential
to progress further and further and rise higher and higher in the spiritual field, marching
forward for ever.
Sometimes, we speak of this Earth as a transit lounge. Prophet Muammad

said:
:.' .'


Live in this world as if you were a foreigner or a traveller.
Whenever we travel to a different country, we ensure that we buy a ticket and have all
our travel documents (passport, health certificates, credit cards etc.) and our luggage in
order. In contrast, when we die, it is a one-way journey to a land of no return. No visa is
required and no baggage is allowed except what has been sent in advance in the form of
deeds, whether good or evil (Q.82:5). The departure date and time have already been
stamped on the ticket. We will not get another chance to come back to Earth to undo
the things that we did (Q.39:58). We come into this world empty-handed and leave
empty-handed. The seven yards of cloth that are used as our last garment have no
pockets. The only thing that we may carry in our hands to the Hereafter is the load of
what we gave out as charity. A Persian proverb says that every man goes down to his
death bearing in his hands only that which he has given away. Someone said: What I
spent I had. What I gave I have. What I saved I lost.
A funeral procession in this world is preceded by a welcome ceremony in Barzakh,
and is attended by prophets, friends and relatives who have gone there before us there
and are waiting to greet us.

CHAPTER II: Systematic Exposition of S}ratul Fvtihah 83
Some of the differences between the body and the soul are:
BODY SOUL
1. Present in human beings and animals. 1. Present in humans only.
2. Came into existence only a few years
ago as a result of fertilisation of an ovum
by a sperm.
2. God breathed into the first man Adam
from His Own r; r also enters the
foetus soon after the 4
th
lunar month of
conception when the foetus becomes
viable.
3. It has 3 dimensions: height, width and
breadth; hence: (a) it can be seen; (b) it is
disposable; (c) there is a limit to its speed
(d) it is affected by gravity for the Earth
pulls it; (e) it is affected by the 4
th

dimension, i.e. time; with the passage of
time, the body grows old, degenerates and
dies; (f) it grows by taking in vitamins, fats,
proteins, carbohydrates and minerals.
3. It has no dimensions and hence (a) it
cannot be seen; (b) it cannot be disposed
of; (c) there is no limit to its speed; (d) it
is not affected by gravity; the earth
cannot pull it; (e) it is not affected by time
in the sense that it never grows old; it is
immortal; (f) it is purified by generosity
and kindness, eg. giving a smile,
disbursing charity, sharing knowledge,
time, skill, etc.
4. At the time of death, it returns to its
origin, the earth.
4. At the time of death it goes to barzakh
and on the Day of Resurrection shall
return to its origin - Allah.
5. Symptoms of diseases of the body come
to an end when the person dies.
5. When the person dies, impurities of the
soul do not die with the body but are
carried on to the Hereafter.
6. While on Earth, the body cannot see God
and has no access to Lau um Maf (the
Guarded Tablet) and to the secrets of the
universe.
6. When the soul leaves the body, it can
contact other souls in Barzakh, also
people on Earth e.g. through dreams.
When resurrected the soul shall re-enter
the original body and some people shall
be able to see God.

What is R? (soul)
The Quran declares: -.' .

' ' .' . ' -.'

They
will ask you concerning R; say: The R is from the Command of Allah, and you are
not given any knowledge in that respect except a small (amount), (Q.17:85). We accept
as the truth what Allah says about the soul in the Quran:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 84
. . .'

. .


'. '


.

'

_.

Then He fashioned
him and breathed into him from His R; and He gave you (the faculties) of hearing,
sight and feeling. Little thanks you give, (Q.32:9). And:
':
.

_. .




When I have fashioned him and breathed into him from My
R, (Q.15:29; 38:72). Had Allah not breathed into the mould of clay from His own R,
mankind would have remained a statue of clay without any life and without a soul (r)
to animate it.
In this Breath that comes from Allah and which we call r in Arabic and soul in
English, are embodied all the potential good and divine qualities man possesses. These
must have been present in the r which probably entered the foetus when the latter
became viable soon after four lunar months of conception.
Muslim scholars claim that human life begins soon after the fourth lunar month of
conception. Significantly, certain associated events as recorded by Al-Bukhri and Muslim
on the report of Abdullh ibn Masd stated that the Prophet Muammad

said:
' ' ' _'

: _

.
: _


.'


.
'



.' . . '. .c . -.'




The creation of each one of you is brought in the womb of his mother for forty days as a
germ cell, then for a similar period he is an embryonic lump (hanging like a leech), then
for another forty days he is a mughah (chewed-like substance); then an angel is sent
and he (the angel) blows in him the R. Then he is ordered to write down four words.
He is told to write down his livelihood, his life duration, his deeds and whether he is to
be miserable or happy.
If the foetus were to die before the fourth lunar month, there should be no altal
Janzah/Janza Namaaz (funeral prayers). We notice that it is the breathing-in by the
angel that engenders the quality necessary for turning a foetus into a human being.
Although some Muslim scholars are of the opinion that sensation and voluntary
movements are the signs that the r is still attached to the body, it should be noted
that the r is very much present in the body even when it is in the state of the general
anaesthesia though there seems to be absence of voluntary movements and sensations.
Moreover, in certain neurological conditions when the person cannot experience pain,
joy or sorrow, and lives a near vegetative existence or has Alzheimer's disease, the r
is still present in him/her.
The r has been in existence since time immemorial, long before time was created
and shall remain after time ends, because it is eternal. Of course, life (jn in Persian and
Urdu, and hayt in Arabic) begins in the embryo at the time of conception. Therefore life
which is associated with a series of molecular events and biochemical reactions in the
cells, must not be confused with the r. In fact, both the male sperm and the female
ovum have life in them, even before fertilisation takes place, but they have no r.
Before four lunar months of conception pass, the foetus in the womb has life but no r.
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 85
It is not possible for the finite brain to comprehend the infinite soul (r). R is
given to every person and is endowed with infinite energy for development and for
striving forward. It has the capacity and the immense potential to refine itself on the
model of divine attributes and rise to ever greater heights. Some amongst us are further
strengthened by r from Allah (Q.58:22).
Where does this soul reside in the body? If a limb is amputated, the amputated limb
obviously does not have a soul, although it still has life and the limb can be even
transplanted. So, where is the soul? All the four limbs may be amputated and the soul is
still intact in the remaining body. Does the soul reside in the blood? No, because the
blood could be drained off completely and replaced. Does the soul live in the germinal
layer of our reproductive organs e.g. the testes and the ovaries? No, because the soul is
still present in the absence of our reproductive organs. Then, does the soul reside in
some as yet undiscovered part of our brain in the medulla so that when they cease to
function, the soul leaves the body? Allah alone knows. Although we know that the soul is
present in the living body, we do not know where it is located. Moreover, it is fruitless
and futile to seek out any special locus or resident place for a spiritual entity.
This divine r is good and pure, and hence every baby is born innocent. The body
at the time of birth starts off sinless. But Allah has also created evil (Q.113:2) which
tempts the body in varying degrees depending on the particular environment to which
the child is exposed as he/she grows older. As time goes by, we are repeatedly exposed
to situations where Allah tests us - at home, on the street, at work, everywhere - and it
is in these situations that we either commit sins or practise virtues. Sometimes Allah puts
us in a simple yet difficult situation where we cannot decide which way to go, for
example when we see an ant crawling into a hungry spiders net: should we or should
we not stop the ant from proceeding further? A more difficult test for us is: Should we
clone human beings or not?
In our dual form (body and soul) of being, we are subject to the process of change.
Because of the overall picture of how we behave in all the examinations and trials we
undergo during our life on earth, the body takes on peculiar and distinct characteristic
specific to each particular individual (distinguishing thus one individual from another). It
is this unique characteristic that shall be recognised in the Hereafter and stand up to be
judged on the Day of Judgment, when we appear before Allah in person, with our deeds
mirrored in our soul. It makes no sense during our life on earth to cry out and ask Allah:
O Allah, what will You get by testing me out? Allah gets nothing from it. It is the
success with which we negotiate these trials and tribulations that shall count in the final
analysis. Allah leaves it to us to decide what proportion of our time, effort and energy
should be devoted to Him and to His cause.
By being a component of the universe, a component that is caged in the human
body and exposed to a particular environment, the soul (r) with all its divine qualities
undergoes a process of change in its sojourn on earth, giving the body a distinct
personality (nafs).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 86
It is noteworthy that the word r does not appear in the plural (arw) in the
Quran. Each and every person is resurrected as a single entity attached to his own r
and responsible for his own deeds. For Allah to resurrect us is no big thing. Our
existence, both in this life and in the life after death, depends upon Allahs constant
sustenance and mercy. We ultimately rely on His promise of our resurrection.
The word r occurs in the Holy Quran in association with Allah and human beings,
and in some verses 'accompanies' the angels. Although we have been given meagre
knowledge about what the r is (at times r may have other meanings besides soul),
certain verses in the Quran connect r with:
(a) The purpose of THE DISSEMINATION OF KNOWLEDGE of way (revelation) in
the form of guidance and warning:
While addressing Prophet Muammad

, Allah says:
' . .' .' :.

' _

. .

'

_ ' . . _

: .

'.

!' ' _


And thus We have revealed to you a R from Our Command. You knew not what was
the Book, nor what was Faith; but We have made (the Quran) a light, whereby we
guide such of our servants as We Will. And verily, you guide (men) to the Straight Path,
(Q.42:52).
' . .: . .' -.' ' .: c.'

Raised high above ranks, the Possessor of the Throne: He sends the R from His
Command upon any of His servants He pleases, that He may warn (men) of the Day of
Mutual meeting. (Q.40:15). Allah has installed in human beings, unlike in animals, the
concept of death which in itself carries a warning, reminding us about the appointment
with Allah in the Hereafter. Memento mori is a Latin phrase which when translated
means: Remember you will die. This admonition refers to human beings only.
' _

'.' _' .: . .' -.


.

' <'

_ '

He sends down His angels with R from His Command upon such of His servants as
He will, saying Warn (mankind) that there is no God but I, so do your duty unto Me.
(Q.16:2). In this verse Allah tells us that some righteous men amongst ourselves (who
need not be prophets) can also receive this particular form of r. For those of us who
have firm faith in Allah and the Last Day, Allah has written mn (faith) in our hearts and
strengthened us with a r from Himself (Q.58:22).
' -.' _ ' . '.

' _

And Lo! It is a Revelation from the Sustainer of the Worlds, which descended with the
Faithful R, (Angel Jibrl) into your heart and mind that you may be one of the
warners. (Q.26:192-194). Here r refers to the angel Jibrl.
(b) THE R AND THE ANGELS: in the following verses, the r though a separate
entity, is accompanied by the angels:
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 87
(i) '. -.'

The Day that the angels and the R stand forth in ranks.
(Q.78:38).
(ii) During Lailatul Qadr: ' _


.

'.

' _: -.

The angels and the


R descend by Allahs permission, with all decrees. (Q.97:4).
(iii) -' _: '

' -


' .' _ .' -.'.

From Allah,
Master of ways of Ascent; the angels and the R (soul) ascend unto Him in a Day, the
measure whereof is fifty thousand years. (Q.70:3-4).
(c) THE HOLY R: Allah helps Sayyidina Isa (pbuh), with R il Qudus: And We gave
unto Isa, the son of Maryam, clear proof (of Allahs sovereignty) and We supported him
with the Holy R (Q.2:87; 2:253). It seems that there is a similar component or
characteristic both in the r (soul) and in the angels, since the angel Jibrl is also
known as the R il Qudus or the Holy R (Q.16:102; 2:87) and also as the R ul
Amn or the R of Faith (Q.26:193).
(d) THE APPEARANCE: Although r (translated in here as soul) is invisible, in
exceptional circumstances Allah can make it appear in the shape of a human being
(Q.19:17). As r may have other meanings besides soul, in our present state of meagre
knowledge we cannot accurately explain what r in all its aspects actually is (Q.17:85).

Introduction to the nafs or self
Animals may live primarily by instinct but human beings in order to remain human must
rely on and live with the norms of culture governed by conscience and/or religion.
Culture (from Latin cultra meaning cultivation of the mind and body through education
and training) manifests itself in the patterns of behaviour and thinking amongst the
groups of people living in a society. It encompasses religion, language, style of dress
and food, etc. Acculturation refers to the cultural change taking place within one social
group by virtue of its contact with another and by extension, to the whole process of
imparting to children the customs and beliefs of the group they belong, by the adult
educators unconsciously disseminating their own beliefs.
Psychology has recently attracted the interest of various schools of thought dealing
with the concept of the self. All schools emphasise that self, whether considered as the
whole person, psychic organisation or otherwise, is invariably the self as a social self,
having its origin, affirmation and transformation in society. Self is synonymous with
one's personality as perceived by oneself but especially as perceived by others. God-
consciousness can influence the final outcome. Hence, Islamic injunctions and
compulsions drive a Muslim man to shape his behaviour on a pattern adhering to the
ideal of Muslim personality formation.
Whenever we are faced with a choice or have to make use of our free will, we
undergo stress, be it small or great. This causes muscle tension and other symptoms
attributed to the fright, fight or flight response due to certain neurotransmitters such as
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 88
adrenaline, nor-adrenaline and others. Choices become much more difficult and stressful
when man finds himself in a situation where he cannot decide between the guidance of
God and the promptings of Satan, especially when Satan quotes from the scriptures to
support his suggestions and plays on time and expediency, promising an immediate
feel-good situation. Satan knows Islamic theology only too well from the time he spent
in Paradise as the good and obedient servant of Allah. Even while reading the Quran,
Allah cautions us: ' _' _i' c' ':

When you read the Quran,


seek Allah's protection from Satan the rejected one. (Q.16:98).
Since human nature is more prone to listen to Satan, it takes a lot of effort even
from the most pious amongst us to resist Satan.
During the stressful situation of fright, fight or flight syndrome where sympathetic
activity predominates, adrenaline and nor-adrenaline cause a fast pulse rate and
increase in blood pressure inducing anxiety. However, prayers, meditation or recitation
of certain verses of the Holy Quran such as yat al Kursi (Q.2:255) or the last three
Quls (Chapters 112, 113 and 114) can help the parasympathetic fibres to take over, slow
the pulse rate and bring about tranquillity.

The psychology of nafs (self)
It is difficult to solve the enigmas of the human psyche (from Latin psyche meaning soul,
mind, spirit, breath, life) due to its complex nature. In spite of various bodies of research,
and interest in human experience and behaviour, psychology is far from unravelling the
mysteries of the human psyche.
Let us start with examining the concept of solipsism. It is mentioned in (Q.6:29):
' _' '.

. .'

They say there is nothing except our life in this


world and never shall we be raised up again. Putting it in simple words, solipsism is a
belief that only the self exists or can be proven to exist, that ones self alone is the
essence of all existence and no meaning or importance should be attached to the
thoughts and experiences of others. This perspective is totally un-Islamic. In Western
style solipsism, both the body and the self (or its experience) belong to a particular
person equated with the self itself, but in Islamic theology, both belong to God.
_'


' . _. _. . _

(Q.6:162). Say: Truly my prayer and my


sacrifice, my life and my death, are all for Allah, the Cherisher of the Worlds.
Western psychology is heavily dependent on knowledge gained from experiments on
animals - rats, cats and dogs - which are extrapolated to human experience. The self of
the individual cannot be comprehended through animal experiments, because Islam
considers the human being as the unique and the most honourable of all creations
(Ashrafal Makhlqt). We have honoured the sons of Adam and conferred on them
special favours above a great part of our creation. (Q.17:70). Few Western psychologists
have analysed non-Western, that is Asian or African minds, or attempted to cast them in
a light interpretable to the West.
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 89

Islamic perspective of the self (nafs)
Humanity needs to look afresh at the Islamic perspective of the self (nafs). This
perspective is quite different from the view offered by the western psychology. Here are
some references from the Holy Quran:
(1) Humanity is a generic term meant for the whole of mankind and not confined to a
particular class or community. O mankind! We created you from a single pair of male
and female, and made you into nations and tribes that you may know each other (not
that you may despise each other). Indeed the most honoured of you in the sight of Allah
is the more righteous of you (Q.49:13).
(2) Man and woman are in harmony with each other and with themselves.
(a) And among His signs is this that He created for you mates from among yourselves,
that you may dwell in tranquillity with them, and He has put love and mercy between
your hearts. (Q.30:21).
(b) Never will I suffer to be lost the work of any of you, be he male or female. You are
members, one of another. (Q.3:195).
(c) And the faithful, men and women, are friends and protectors, one of another; they
enjoin what is just and forbid what is evil; they observe regular prayers, practise regular
charity and obey Allah and His Messenger. Upon them, Allah will shower His mercy.
(Q.9:71).
(d) They (women) are your garments and you (men) are their garments. (Q.2:187).
(3) Islam nurtures the self by giving importance to family and its ties. We have enjoined
on man (to be good) to his parents. In weakness upon weakness did his mother bear
him. (Q.31:14).
(4) The ethical upbringing ensures a healthy environment for the person and the self.
(a) Oh sister of Aaron! Your father was not a wicked man or your mother an unchaste
woman. (Q.19:28).
(b) Say to the believing men that they should lower their gaze and guard their private
parts; that are purer for them. And say to the believing women that they lower their
gaze and guard their private parts. (Q.24:30-31).
(c) Impure women are for impure men and impure men are for impure women.
(Q.24:26).
(5) In Islam the principle of pleasure is subservient to the concept of the Hereafter. It is
assumed that a human being can control his sexual behaviour if he chooses to. Most
certainly the faithful have attained true success who humble themselves in prayers, who
avoid vain talk, who are active in giving zakt, who guard their modesty except with
regard to their wives and those women who are legally in their possession, for in that
case, they shall not be blameworthy; but those who go beyond this (in lust for sexual
desires) shall be transgressors. (Q.23:1-7).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 90
(6) There is a personal determinism: (a) That man can have nothing but what he strives
for, that the fruit of his striving will soon come in sight. (Q.53:39-40). (b) to men is
allotted what they earn, and to women what they earn. (Q.4:32).

What is nafs? (the self)
The subject of nafs is very vast and provides ample room for extensive intellectual
discussion. First of all, it is important to distinguish between nafs (i.e. self) and r (i.e.
soul). Some authors make no distinction between the two terms and use them
interchangeably. Strictly speaking r should be translated as soul while nafs should be
reserved for self or person or personality. Personal identity includes the three
dimensions of the psyche viz. id, ego and superego. Nafs and r are separate words
denoting separate aspects of human entity and therefore not interchangeable. They are
considered separately in the Holy Quran and therefore have different meanings. If we
take r to mean the soul, then nafs should not be translated as soul.
It is noteworthy that in the Quran nafs (self) has not been associated with angels
and r, but with Allah, human beings and jinn.
( .

Wajh which means face or countenance can also take the meaning of the self
when applied to human beings as in Q.2:112; 4:125 and others).
The word nafs appears in the Holy Quran in the following contexts:
(1) When referring to ALLAH as self :
(i) ' .


.

: And Allah cautions you Himself. (Q.3:28-30).


(ii)


'

: Say: To Allah, He has prescribed for Himself the rule of


Mercy. (Q.6:12; 6:54).
(iii) ' . _


Sayyidina Isa, pbuh, says to Allah: .Thou knowest
what is in myself, but I dont know what is in Thyself. (Q.5:116).
(2) When referring to HUMAN BEING as self :
(i)

Then every person will be paid in full what he has earned.


(Q.2:281).
(ii) ' ''.


Spend in charity for the benefit of your own selves. (Q.64:16).
(iii)

Every person will be responsible for what he did. (Q.74:38).


(iv) .

' _

There has come to you a messenger from among


yourselves. (Q.9:128).
(v) ' ' _'

If you did good, you did good for yourselves. (Q.17:7).


(vi) ' _: ' c _' . _ .

.

.
No person can die except by Allahs
permission and at a term appointed. (Q.3:145).
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 91
(vii) ' .

.

_' . .'. .

Every person draws the


consequences of his actions on none but himself: no bearer of burdens can bear the
burden of another (Q.6:164).
(viii) c ' _ _ .

No person knows in what land he shall die. (Q.31:34).


(ix) c' ':

Every person shall taste death. (Q.3:185; 21:35). Many


commentators have mistakenly translated Kullu nafsin dh-eqatul maut as every soul
shall have a taste of death. If we accept that the soul is immortal and rightly so, then
nafs must be translated as self or person and not soul.
(3) When referring to GODS as selves:
. _ . . ' _ . _ . _ i .: '.'.











.
' . .


Yet have they taken, besides Him, gods that can create nothing but are themselves
created; they have no control of harm or good to themselves; nor can they control death
nor life nor resurrection. (Q.25:3).
(4) When referring to JINN as selves. '. '


... ' '

Oh
Assembly of jinn and men! They will say: we bear witness against ourselves. (Q.6:130).

(5) When referring to PERSONALITY or PERSONAL IDENTITY:
'. ' '

It is Allah that brings to a satisfactory


completion the nafs (personal identity) at death and those that die not, during their
sleep. (Q.39:42).
(a) Some commentators have again erroneously translated the above as Allah
takes out the soul at the time of death, and also of those that die not, during their
sleep. This is an incorrect translation. Again, Allah never mentioned r in this verse,
because rh or the soul of a person is still present in the body during sleep while nafs
(personality) is not functioning during sleep as well as at the time of death. During sleep,
our ego detaches itself from the outside world.
(b) It is also not uncommon for a man to go to sleep with a disturbing thought in his
mind but in the course of sleep Allah eliminates this undesirable component of his
psyche or nafs while his rh or soul is all the time very much present in the body while
he sleeps.The person wakes up with a totally changed attitude. In this case, Allah
intervenes between man and his heart (Q.8:24).
(c) Moreover, some of us are half-asleep and half-awake at times (this state is called
dissociated sleep). This is especially true for mothers who are nursing their babies and
who could hear the cry of the baby but not the ringing of the telephone. The r is
definitely present in the half-awake and half-asleep mothers.
(d) It is He Who brings all your affairs to completion by night and has knowledge of
all that you have done by day; by day He raises you up again that an appointed term be
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 92
fulfilled; in the end, unto Him will be your return (Q.6:60). (It should be noted that r h
is not mentioned in this verse). We understand that the personality development process
is suspended when we fall asleep with all our actions known to Allah, Who then raises us
up once again in the morning, so that we may go on to fulfil our appointed term. Finally
unto Him do we return, when He shall show us the truth of all that we did.
The concept that the rh or the soul leaves the body during sleep to return in the
morning is Jewish and found in the Genesis (Rabbah 14:9). Similarly, the belief that the
soul lingers near the body for three days after death hoping that it will return to life is
also Jewish (Tanhuma: Miqetz 4; Pequdei 3).
All the traits of personality can be seen best when a person is exposed to the stress
of life. (In certain neuro-psychiatric conditions such as schizophrenia, the self becomes
disorganised). The first step in developing and perfecting the personality is to learn the
methods of exploring the hidden powers and capabilities of ones self during ones
sojourn on earth. Some of us who easily give in to temptations, have no inclination to
develop their personalities to their full potential. To have a greater understanding of
ones self, one has to delve much deeper into oneself and spot all those avenues that
have been so far ignored. These include making amends to those whom we have hurt by
our speech and by our actions as well as forgiving those who did the same to us. The
time is never wrong to do the right thing. As time is running out on all of us, we should
begin to probe our self as of today, because the journey towards self is rather long.

Developing Personality
At birth, each one of us already possesses over 10,000 million brain cells, capable of
remembering 100,000 facts at a time and storing more than a million billion fact-bites in
a life time. The brain is ready to be programmed by others, especially the parents and
the teachers. Seen against this background, the importance of reciting the adhn (call to
prayer) in the right ear of the baby immediately after it is born and of the iqmah (the
Islamic anthem) in the left ear, becomes clear. With these words, the programming of
the childs personality begins. The first words learnt in our mothers arms, are usually
also the last words on our tongue on death bed. These first words aptly contain the
shahdah incorporated in the adhn:
' ' < _' '

_' '.
. .

'
.
_

'
Ash-hadu an l ilha illallh; wa ash hadu anna Mu ammadar Rasuluh: I bear witness
that there is no deity to be worshipped except Allah, and I bear witness that Mu ammad
is the Messenger of Allah.
Soon the baby learns that a single cry brings mother immediately to the bedside.
Gradually, the baby also discovers that every thing has a name. Vocabulary of the
average child at the close of the first year is three words, at eighteen months 20 words,
three months later it increases to 120, and by the age of six years, it is usually over
2,500 words.
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 93
The first 5 years of life mould the personality of the child after the personality of the
parents and the teachers. Mothers lap is the childs first kindergarten class. Every home
is a wonderful university if the mother is educated. It has been said that if you educate a
boy, you educate one person, but if you educate a girl, you educate a family. The
corner-stone of personality is laid in the first 5 years of life, and hence the importance of
the home. Hitler said: Give me your child for six years and then take him back. The
child will always be mine. The output of an adult depends on his input during childhood.
Recent scientific evidence shows that the

optimum time for brain development is not in
utero, or at birth,

but during infancy, childhood and adolescence.

When does Islamisation begin? It begins at home with the parents, who are
the prime educators of children who spent most of their time at home and in the
company of their parents. Proper upbringing is the key factor in behavioural perfection.
Just as we vaccinate children during childhood against polio, tetanus, whooping cough,
etc., we must also indoctrinate them with the Quranic verses so that in due course they
develop antibodies against Satan.
Pavlov was a Russian physiologist. As a part of an interesting experiment, he would
order the dog he was experimenting on in the laboratory to stand up, while his assistant
would instruct the dog to sit down. The experiment revealed that contradictory
instructions thoroughly confused the dog. This experiment teaches us that both the
parents must not contradict each other in front of the child. They must give similar
advice and orders speaking in one voice not two, so that the child is not confused or
grows up with divided loyalties. Another determining factor, especially in the first few
years of life, is the interaction with other people and hence, our teachers, parents and
elders should set an example and provide the necessary guidelines and lessons.
Prophet Muammad

said, Nobody will meet God with greater sin than with a sin
of keeping his family members uneducated. Education in Islam is a sacred institution.
Whether it is a mothers lap or the class room, Islam insists that Allah is the supreme
authority and Akbar everywhere.
The bio-rhythm (internal biological clock) is set in the first few years of life. The 24-
hour circadian rhythm decides our sleeping and waking pattern, body temperature
(highest in the afternoon), memory recall (best in early morning after a night of deep
sleep), intellectual performance (best before mid-day), secretion of hormones such as
cortisol (highest at dawn), prolactin (highest in the night), and melatonin (absent in
waking hours during the day: melatonin is a hormone secreted by the pineal gland which
re-adjusts and regulates the bodys internal biological clock).
With the internal biological clock, representing his internal environment, the child
now faces the external environment or the world. He looks at the wall clock slowly
ticking by, but does not know what the clock wants to tell him.

Infancy has its own moments of reward and punishment. Normally, the child accepts
parental commands and behaviour with unquestioned obedience and responds in a
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 94
positive way to the moral rules prevailing in the home. The manner of instruction and
advice by the mother during childhood is one of the factors that determine the personal
self-confidence later on. During infancy and early childhood, the child responds with a
desire to please the parent, and strives towards a pattern of cleanliness, submissiveness
and punctuality in later life. Early parental influence shapes the development of childs
personality. Therefore, it is important that parents should be knowledgeable in Islamic
values and Islamic ethics.
Through parental guidance, the child develops a sense of differentiating and dealing
with what is right and what is wrong. Later on e.g. during the maktab classes, right
and wrong become indelible in the childs brain as he advances in learning the
meaning of the Holy Quran, where rights and wrongs are clearly differentiated and
explained. It is for this reason that the Quran is also called the Furqn i.e. the
delineation of right behaviour from wrong. Right and wrong denote conformity and non-
conformity with Allahs laws and not necessarily with the laws made by man.
To convey an idea of the self, I would like to explain a few terms found in medical
and psychological textbooks. As already mentioned earlier, the self can be divided into
three parts: the id, ego and superego.
The id (not to be confused with our Eid festivals) is a collective name for the earliest
part of personality, which is present from birth and is influenced by heredity and
environmental factors. It consists of primitive biological impulses, natural instincts and
physical appetites found both in animals and human beings. These include dependency,
rage and aggression, fear, fright and flight, sexuality, and cravings to satisfy thirst and
hunger. The id operates on a pleasure principle (seeking pleasure and avoiding pain)
and the individual is pressed for immediate gratification of his/her desires.
The ego evolves from the id, and is that component of personality which relates with
our surroundings. It is the executive part of the personality. It deals with the
environment through perception, thought, feeling and action. It has the capacity to
reason and plan. It evaluates and solves problems. The ego is the I of a person, who
identifies himself as a person of a particular age, sex, race, nationality, religion and
family, social and professional status. Ego is mainly the self. During sleep, the ego
severs itself from the outside world.
The development of the ego or self-development of the growing child takes place
first under the influence of the mother or food-giver, and later under the care-taker and
those in authority commanding respect. Infancy, with its satisfying moments of rewards
and punishments, lays the foundation stone of trust in others, while school age
determines endeavour and ambition. Just as people work if we offer them an incentive,
the student works harder if there is a prize.
Super-ego or conscience: Inculcating moral values and making them part of ones
self leads to the development of a third part of the personality (the other two being id
and ego). This third part is called the super-ego or conscience which is acquired
during childhood from lessons learnt from others. The superego is the mental picture of
the ideal self which conforms to the norms and expectations of the society. (superego:
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 95
ber-ich in the original German, roughly over-me in English - represents our conscience,
the inner vocal authority offering intellectual reasoning). Good and evil are qualities
attributed to thoughts, objects or actions: good being beneficial and evil harmful. People
try hard to know what is good but may not accept or act on it willingly when they find it,
while it is easy to find wrong and accept it forthwith. Mutual satisfaction follows an
action that is right. Allah and the person who has done a good deed, both get well-
pleased with each other; while remorse follows an action that is wrong, leading to a
troubled conscience requiring repentance and forgiveness from Allah. In the pre-school
period, adventurousness leads to a rough-and-tumble freedom and curiosity, while
school-age determines ambition versus a sense of inferiority.
To repeat, the first five years of life mould the personality after the personality of
the parents and the teachers. The Islamisation begins at home with parents, who are
the prime educators of children at all time.
Thus the id with its animal-like instincts and desires prompts the personality into
animal-like behaviour while the super-ego with its morality, rules and regulations, tries
to inhibit the id. It is mainly the ego, caught in the middle, which tries to work out a
healthy balance between the demands of the id and the controls of the super-ego. Thus,
if the id is strong and the super-ego (the storehouse of moral values) is weak, the
executive ego will have a difficult time restraining the person within the norms of the
society and the person might be expected to run into trouble (e.g. lying, stealing, being
immoral) frequently as he behaves without consideration of others. On the other hand, if
the super-ego (moral values) is dominant and the id is weak, the person will be overly
inhibited. His conscience, generating guilt feelings, will stop him from even mildly
aggressive behaviour. A healthy personality is one in which the ego is able to maintain a
comfortable balance between the id, ego, super-ego and society. Man faces three
dangers: from the external world, from the libido of the id, and from the severity of the
super-ego. The final outcome in life is the sum total of all the important items we have
heard, read or seen from infancy onwards and acted upon them.

Personality is reflected in a persons behaviour during his daily interactions with
others. Sometimes he becomes a role model for others while at other times he gets
influenced by others. . .'


'

means: A man is known by the company he keeps.
Prophet Muammad

taught us to choose good company to surround ourselves with.


Hence it is important whom we choose as friends. If we live with wolves, we will learn to
howl. Here is a Persian poem:
,-:.

}. .

. :. .}-.

:. ..--
.
. r.. .,;.

. , , ,.

.-

.
. . } .

.
- .

Gelee khosh booy dar hammaam roozee, raseed az dast mahboobi b dastam; b doo goftam k meshkee
yaa abeeree, k az booy del aaweez t mastam; b goftaa man gelee naa cheez boodam, wa lykin
moddatee baa gol neshastam; kamaal hamnesheen bar man asar kard, wa gar nah man hamon khaakam
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 96
k hastam. One day I received a sweet-smelling (gift of) clay in a bath-house from a friend
of mine. I asked it Are you musk or ambergris perfume that I am intoxicated with your
attractive fragrance? It replied: I was an insignificant piece of clay but for some time I
kept company with a rose; the excellence of my companion made an impression on me.
Otherwise I am the same earth that I was. Compare this to the company that dam and
aww had of Satan during their stay in the garden. Satans company not only resulted
in their being expelled from the garden, but Adam and Eve also imbibed quickly some of
Satans attributes viz. lust, anger, pride, jealousy, violence, rebellion, egoism,
disobedience to Allah and other sinful traits. For us to be eligible to return to the Garden,
we must become pure just as Adam and awwa were before they met Satan. To
achieve this superior quality of purity, we must cleanse ourselves of all the sinful traits
that we have accumulated in our journey on this planet (Q.19:63).
.'

is an Arabic proverb meaning Know thyself. Man knows more about the
universe and other people than about himself. It is said: . .
.



Man
arafa nafsahu faqad arafa Rabbahu, He who understands his self (nafs), understands
his Rabb, (Harat Ali, R.A.). (Due to the permutations and combinations of 20,000 to
25,000 genes in our chromosomes, every single person among the billions of persons on
earth is unique with no other person exactly like him/her. He/she should know this fact).
Every person, no matter what religion he or she belongs to, has to pass through
these three stages of Nafs or personality, if he lives long enough. To explain better the
idea of the self, I would like to describe the three grades or the three stages in the
development of the self as mentioned in the Holy Quran, viz:

(a) . .'

.
An-Nafsa la Ammrah: Nor do I absolve my own Nafs. Nafs is
certainly prone to evil, unless Allah bestows on me His mercy, (Q.12:53). At this stage
the self is prone to evil due to the passionate nafs, when man accedes to Satans
suggestions and acts accordingly. This period spans from puberty onwards.
(b) '' .'

.
.

.
An-Nafsil Lawwmah: And I call to witness the self-reproaching nafs.
(Q.75:2). Here we have a self-accusing self when man questions Satans suggestions
and tries to resist them. Allah swears by the Resurrection Day in Q.75:1, and Q.75:2.
This occurs mostly during a period of life between the middle age and near old age.
(c) ' .'

.
An-Nafsul Mumainnah (Q.89:27-30):
.'

.

.

'

' '

.


_: :


:'.

Oh serene and confident person! Return to Allah well-pleased and well-pleasing unto
Him. Enter now among My devotees, enter My Heaven.
This serene, reassured and confident person has been rejecting Satans suggestions
out-rightly. This period spans from later phase of old age until death. In Q.6:32; 29:64
and many other verses, Allah advises us to forego the play and amusement of this life
which plays a major role in An-Nafsa la Ammrah. In Q.9:38, Allah says that the comfort
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 97
of this life is little compared to the Hereafter. We should advance towards our goal of
the Hereafter seriously, as portrayed in An-Nafsul-Mu mainnah. Life in the Hereafter is
life indeed (Q.87:17).
Thus we can say that most of the time during mans youth An-Nafsa la Ammrah
tries to keep the spiritual pendulum on the wrong side. Then a period follows when the
pendulum swings to and fro between the right and the wrong, first under the influence
of An-Nafsa la Ammrah and later on, An-Nafsil Lawwmah, when man argues with
himself and finally accuses himself. Later on in life, An Nafsul Mumainnah steadies the
pendulum on the right side.
Keeping such a struggle in mind, an interesting explanation has been put forward
regarding the abbreviated letters used at the beginning of the Surah Al Baqarah.
Immediately after the Surat ul Ftiah, the second chapter of the Holy Quran, the Surah
Al Baqarah, begins with the letters: alif, lm, mm. In the absence of an authentic
opinion, different scholars have given different explanations for these letters. Some have
suggested that (a) alif may stand for Allah; (b) lm for lk the root word for malak
meaning angel (the Angel Jibrl), who transmitted the message to (c) Mm for
Muammad

. But as alif also stands for ammrah, lm for lawwmah and mm for
mumainnah, is it not possible that Allah is addressing mankind through all the three
stages of mans nafs right from birth till his death?
It is also interesting to observe the hidden meaning of the vowels in the typography
of the exact spelling as used in the Quran, viz nafsa la ammrah, nafsil lawwmah
and nafsul mutma innah. We notice that the first one begins with fat ah (which means
to open / to begin) indicating that life begins as ammrah. It then merges into the
second stage of nafsil lawwmah which uses the vowel kasrah, which means broken
pieces or failure. This failure signifies that the man is going downhill through turbulent
times to end however in nafsul mutma innah, wherein the vowel is ammah meaning to
join or annex indicating that in this last stage man is going forward towards perfection.
We shall now deal separately with each grade or stage of nafs. The reader should
bear in mind that the grades are not rigidly demarcated but are treated in general terms
in spite of a considerable overlap in age and personality, so as to afford universal
applicability of the concepts and situations raised. Neither is each grade expected to
depict a distinct pattern of mans behaviour. They usually merge with each other and we
find certain consistent relationships between stimulii and responses at various stages in
the development of mans personality, even though individual differences may be
apparent. Some details of the three stages of the nafs follow.

(I) An-Nafsa la Ammrah The First Part of Life
Allah created evil (Q.113:2) and made this earth alluring in order to find out which one
of us shall excel in our actions and interactions (Q.18:7; 20:131) and to see how well we
do in developing our personality and will power, given the society in which we live. The
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 98
concept of An-Nafsi la Ammrah should be examined and understood bearing the above
in mind.
An Nafsa la Ammrah points to that basic part of personality, which consists of
primitive biological urges comprising instincts and physical appetites, such as found in
animals and human beings, viz. rage and aggression, fight, fright and flight, sexuality
and craving to satisfy hunger and thirst. Such instincts and appetites develop during
early childhood and grow with the onset of puberty, at about 12 years of age for girls
and 14 years of age for boys. How an adolescent fights these urges depends on the
foundation laid down during his or her childhood.
An infant begins to talk and walk sometime before he is 18 months old. Attachment
to mother or care-giver allows for development of emotional and social relationships that
influence (positively or adversely) his life later on. These months and years of infancy
are not however meant only for hugging, feeding and pampering but learning as well. If
instead of Western lullabies the baby goes to sleep hearing La ilha illal lh, Muammad
ar Rasl Allah sung in a soothing melodious voice, it will be this tune and this message
that will resound in his ears during his later years as well.
The first five or six years of a childs life are especially impressionable. Hitler said:
Give me your children for six years and then take them back. They will always be
mine. During this initial period, the child learns and acquires various patterns of
behaviour at the fastest rate ever in his life. It learns by example and imitation. A son
watches closely to see how his father sits down, gets up, walks, talks, and interacts with
people. Just as all this is imitated by a son, a daughter acquires her mothers traits. This
learning is not limited only to home but includes school and other areas of social
interaction. The whole process whereby children learn acceptable conduct such as
honesty and co-operation, as opposed to unacceptable behaviour such as stealing and
extreme physical violence, is called socialisation.
A child, who is innocent because of the r bestowed on it by Allah, starts off with a
clean slate but is gradually exposed to the forces of the outside environment. How he or
she reacts to the environment depends upon what has been conveyed to him or her at
home. For example, proximity to a student who is better at his studies may inspire a
child to excel in his studies. On the other hand, the same proximity accompanied by lack
of confidence may put him into the habit of cheating in the exams, if the moral lines
drawn at his home are not sharp.
When the child comes home from school and wants to watch sports on television,
what does he see? He sees car rallies and football matches, where alcohol is forcefully
advertised on the walls and the clothing of the participants, with big brand names and
attractive logos endorsing it. He begins to associate excellent performance in sports with
the use of alcohol. If there is a movie or a commercial on, consumption of alcohol is
shown as the best way of solving a problem or facing up to a crisis. Many heroes on the
screen drink alcohol to project a macho image. Even during the holy month of
Rama n, when the little boy is attempting to keep his fast, he hears on the radio
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 99
beautiful Islamic songs sponsored by companies selling alcoholic beverages. The child
now has no problem associating alcohol with Islamic religious songs.
Adolescence is an emotionally stressful period dominated by ambition, education and
sexual urges. The last ones are mostly due to the physiological changes induced by
hormones circulating in the blood, which make boys and girls see the world from
different angles and in beautiful colours. These changes begin at puberty and go on to
adulthood when we legally attain maturity and are considered of legal age.
As an adolescent grows up, he is continuously tested at home, in the street and at
school, and in each of these situations, he either commits a sin or practises virtue;
therefore each situation leaves him with an experience and a lesson.
Thus adolescence is a vulnerable age and a trying time. At this stage in life
personality is influenced by various factors encountered in day to day situations. From
immaturity to maturity, the young person passes through various phases, be it physical,
emotional, intellectual, sexual or spiritual, with periods of conflicts, indecisions,
insecurities or unreasonable rage, and rejection of proper advice and contempt for those
in authority including the religious personalities. He experiences fear, disbelief,
confusion, mood swings and impulsive behaviour. He has to cope with these demands
and yet abide by the rules of the society. He finds it difficult to believe in the realities of
the Unseen. During this period, youths are neither adults nor children. They require a
great amount of guidance and understanding. They must be cautioned about
undesirable influences which surround them and remain alert at all times. Because man
needs to interact with his physical environment as well as with other men in the course
of his life, unreasonable restriction on exposure to society may result in an
underdeveloped personality incapable of dealing with future social obligations and
requirements.
The stage when the physical appetites and demands are excessive, as commonly
happens during the youth, is called An-Nafsa la Ammrah. The Quran says: Mankind is
born weak (in flesh and in resolution) (Q.4:28) and this applies both to man and woman.
Those of us who think that only men have to cope with the feelings of passion are
mistaken. The following Quranic verse reports the words of a woman (Zulaikha):
_ _' .

' . . .' _'



.
.

Nor do I absolve my own self: the self is certainly prone to evil, unless God bestows on
me His Mercy, (Q.12:53). Both men and women misjudge their vulnerability to Satan
during the crescendo of their passions.
At this stage, the young mans patterns of behaviour, his thought processes and his
emotional responses to the challenges of life are usually badly maladjusted. He may lack
confidence in himself and may hesitate to initiate any responsible task. He may be a
normal person to begin with or he may already be suffering from personality disorders
such as anti-social behaviour, narcissistic attitude or obsessive compulsive neurosis. A
personality disorder is basically a behaviour that contradicts expectations of the culture in which the
individual lives. It is characterised by mal-adaptation when responding to stressful circumstances. Persons
afflicted by it may be labelled as odd or eccentric. Antisocial personality disorder may be associated with
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 100
anxiety, substance abuse and pathological gambling. Individuals with antisocial personality disorder show
disregard for the rights of others as well as for the rules of the society, and may indulge in physical violence
accompanied by total lack of remorse. Narcissistic patients exaggerate their own talents and expect others
to admire them. Most of us suffer in one form or another from this normal narcissistic neurological disorder
characterised by obsession with social concerns of conformity and delusions of superiority. People with
obsessive-compulsive personality disorder are preoccupied with perfectionism so much so that it interferes
in the efficiency of their tasks.
It is not uncommon for a man to see to his basic pleasurable requirements of the
present life and forget about the Hereafter. He may become hostile, unruly, irritable, and
full of destructive tendencies. Although he is wicked, he is not ashamed of himself and
whether successful or not, he throws a veil over his evil deeds. His conscience is like a
clock, which at times strikes aloud to convey a warning, but at other times, the hand of
the clock silently points at the figure. Whatever the clock does, it does not strike him. He
may like dirty jokes and may indulge in alcohol, homosexuality and adultery and
afterwards either forgets the whole affair or takes on an indifferent or couldnt-care-
less attitude. He may find that it is easier to find alcohol outside the house than love
and compassion at home. He knows that there is another man within him that is angry
with him, but this does not bother him. Your most ardent enemy is your evil self who
resides within your body. ( adth Al-Bukhri). This self may be equated with An-Nafsi la
Ammrah, which is comparable to the id in the western psychology and is organised
around primitive urges of sexuality, aggression and desire for instant gratification.
Man has demonstrated that he is the master of everything except his own nature.
He may not be on speaking terms with himself; hence he compromises with what should
be regarded as nonsense, just for the sake of argument. He shows no consideration for
others and when his demands are not met, he becomes outrageous and revengeful. If
legitimate means to obtain money are not available, he resorts to illegitimate ones such
as theft or robbery, or becomes a drug mule. His misdemeanours may land him in jail or
he may be demoted in the eyes of society. At times he becomes so evil and sinks in sin
so much that even Satan becomes ashamed of him. The poet warns:
. .-. . ..

. . ..


Konad mard raa nafs ammarah khaar; agar hooshmandi azeezash madaar: Nafs ammarah makes a
man contemptible; if you are intelligent, dont befriend it.
The rapid pace of life which brought with it instant food for meal-times has also
brought instant highs for times of boredom and frustration, through easily obtained
inexpensive drugs. These drugs transform boring occasions into pleasurable and
memorable happenings. Thus fascinated by the prohibited, the youth may now be ready
to become the new slave of the Drug Trade.
Satan is always on the prowl. He waits for the unsuspecting youth, approaches him
with beautiful and flowery oratory, and whispers in his ears with the voice of reason. He
convinces him that he could never be wrong, by making wrong seem right to him, and
making arm look as if it were all. He promises him heavenly bliss right here on this
earth and gradually leads him to Hell in such a persuasive way that he looks forward to
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 101
the trip. The youth who gets no compassion in his loveless home, finds seemingly
sincere friend in Satan who introduces him to the alluring doctrine of hedonism in which
pleasure is presented as the supreme good.
Satan tells him that whatever happens in this world is with Allahs permission, and if
Allah did not want him to do such a thing, it would have been made impossible for him
to do it. Satan advises him not to refuse what Allah is giving him, and for Heavens sake,
to please accept it since such a golden opportunity may never return and so, in the
name of Allah, Satan fools him. The youth now accepts this simple, yet intelligible
explanation from Satan and falls into his clutches. Thus, the appetite for sin grows with
whatever it feeds on and the sinner sinks deeper into sin and enjoys it. Satan excites
enmity and hatred between him and others through alcohol, drugs and gambling, which
hinder him from praying and remembering Allah (Q.5:91). During periods of frustration,
instead of reading the Holy Quran and drawing on it for consolation and guidance, he
indulges in alcohol, illicit drugs, and sex which give him temporary relief, but soon cause
him to be addicted to that particular sin. He might even get inflicted with some incurable
venereal disease. When angry with himself for sins he has committed, he blames God for
the whole thing, as in this poem:
..'...


. -
. }. - .


.. . . ,:,

.: .<-...

Khodaayaa raast gooyam fetna az tost; Walee az tars natwaanam chagheedan; Agar reegee b kafsh
khod nadaaree, Baraay cheest shyton aafareedan. Oh God, if one were to speak the truth, all
the nuisance is because of You; but out of fear of Your wrath, I cannot complain. If
there is no flaw in You, why should You have created Satan?
During the phase dominated by An-Nafsa la Ammrah, the youth is more interested
in the pleasures of this life than those of the Hereafter. Allah allows him to get the
pleasures he desires (Q.42:20) and so, his scale of evil deeds grows heavier and of good
deeds lighter.
The youth thinks that he may avoid police harassment in this world through bribery
in spite of Allahs warning that officials should not be bribed (Q.2:188). He chooses to
ignore the fact that both the wrong-doers, the one who bribes and the one who takes
the bribe, will be punished in both the worlds (Q.52:47).
He knows that Allah has made a number of things arm, such as: (a) shameful
deeds, whether open or secret; (b) major sins; (c) trespasses against reason; (d)
assigning partners to Allah and saying wrong things about Him (Q.7:33). Yet he does not
follow these injunctions. He prays for evil for his adversaries (Q.17:11) and curses when
his desires are not fulfilled. Thus, instead of climbing the uphill path of virtue, he begins
a fast slide down the slippery path.
When the sinner ignores Allahs advice, Allah still meets him at every corner in the
name of his conscience and even warns him of consequences if he does not listen to
Him (Q.17:22). But Satan helps him to bring counter-arguments and also warns him of
poverty and misery if he does not listen to Satan (Q.2:268). He gets confused between
instant cash and pleasure offered by Satan, and the distant gardens of the Hereafter
promised by Allah. He prefers the former and becomes more deeply involved in fraud,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 102
conspiracy, hypocrisy and crime. As consolation, Satan reminds him of respected
persons, both preachers and listeners, who do the same:
..>: . ..r

. ..:..r..-


Zaahedon kin jalw dar mehraab o mambar meekonand; Choon b khalwat meerawand on kaar deegar
meekonand. Those puritans! O, how they show themselves off at the prayer niche and the
pulpit; when they are all alone they do something different.
Satan comes once again and tells him that sin is a relative term, and what is sin for
one person is no sin for another. One mans meat is another mans poison. He says that
Beef is harm for the Hindu but hall for a Muslim. Drinking alcohol is a routine matter
for the Christians who are also Ahl--Kitb but harm for Muslims. Jesus Christ, pbuh,
drank wine. Were we not all born as human beings with the same anatomy and
physiology? What is wrong with clean pork certified to be free from all diseases by the
Ministry of Health? Moreover, the host will feel insulted if you dont partake of the food.
Look around, everyone is eating. Satan cites many more examples appropriate to the
situation and the youth agrees with all his prompting whispers and succumbs to his
mind-controlling techniques. Instead of using the word sin Satan calls it a little anti-
social behaviour, a normal abnormality, or it is neither here nor there; dont worry.
Later on when he is bothered by his miserable state in An-Nafsa la Ammrah, man
prays to God:
>,;. . .

.-

....

. .<..'

<. <.. ..
T daanee k miskeeno beechaar eem; froomond eem nafs ammaarah eem: maraa gar bgeeree b
insaaf daad; bnaalam k lotfat na in wadah daad. You know that we are poor beggars and
helpless; we are weary nafs ammaarah: if You hold me to justice and impartiality, I
would complain that Your graceful kindness did not promise this.
During early socialisation children learn also lessons in morality as evidenced by
submission, at first in order to avoid punishment but later on by being his/her own
judge. If a child is trained to believe in errors and mistakes as pass all the time, he will
grow up without religious and moral values. It is the duty of parents and religious
teachers to teach children which conduct is good and virtuous and which is sinful or evil.
Children are like saplings. If we don't help them stand straight when they are young and
green, they will not mature into strong and straight trees, and will not be able to support
themselves when they are old and dry. Persons who are unable to recognise right from
wrong are more likely to engage in deviant behaviour. By being good, we improve not
only the lot of ourselves but also of the society.

(II) An-Nafsil Lawwmah - The Second Part of Life
An-Nafsil Lawwmah bridges the gap between An-Nafsa la Ammrah and An-Nafsul-
Mumainnah. It is similar to that component of personality which deals with the
surrounding environment through perception, thought, feeling and action. It evaluates
and solves problems, and identifies one with a particular age, sex, race, nationality,
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 103
religion, family, social and professional status, being somewhat akin to the concept of
what the psychologists call the ego. (Ego means I in Latin; the original German word
coined by Freud was Ich). '' . ' .

.
.

And I call to witness the self-


reproaching nafs. (Q.75:2).
This stage spans roughly the middle half of life and is known as An-Nafsil
Lawwmah. The man at this stage is no longer a boy although he may yet be immature
in spite of his age. When duped by Satan into committing a major crime, he sees himself
as a rotten dehumanised member of the human species. As a Muslim he projects a bad
image of Islam and he knows it, and feels ashamed. He is aware of all the deeds he has
sent in advance and many more that are being left behind (Q.36:12). Yet he does not
take heed. Looking back at the preceding decade of his life through the retroscope, he
could count on his fingers all acts of kindness he had done in that period; they were so
little and so few. He is rather confused, but is also aware of the fire in the Hereafter as
the symbol of penalty of such crimes and so he prays now and then for salvation. Even a
dog who considers man as his ideal, would certainly find such a man far below the
standard, almost a fellow-animal. In nature a repulsive caterpillar turns into a beautiful
butterfly but a human being comes into this world as a lovely butterfly and later turns
into a repulsive caterpillar.
Time is passing and moving in the fast-forward mode. The man is now friendly with
Allah and Satan both in equal measure. If asked by a friend to come to a bar and have a
drink, he replies: Just wait a minute till I finish my prayers, I am coming. He tries to
balance his deeds, but he does not know in which category he falls, as there are the
righteous men who believe themselves sinners and the sinners who believe themselves
righteous. Sometimes, he brushes aside all these ideas and says to himself that he did
not come into this world to live for the expectations of others or to be judged by them.
When confronted by his friends, he tells them what they are worried about; they will
sleep in their own graves and he in his.
While at this stage in life it is not difficult for man to tackle the external
environmental factors, he finds it difficult to make the necessary changes in his inner
self, or within his inner environment comprising envy, spite, fear, intolerance of other
people, anger, hypocrisy, etc. For him, the pendulum now swings between comfort and
confusion. This stage of youth is rather chaotic but over the years, with time and
patience, he strives for tranquillity in his old age. When he looks at his spiritual account
in the afternoon of his life (ar) and surveys the wreckage of his past, he finds he is at a
loss (Q.103:2). He feels guilty and realises that he has done wrong on many occasions
by violating normal religious and moral principles. This guilt-complex causes a lowered
self-esteem for which he feels the need to make some sort of retribution for the wrongs
he has done. He knows that he was created from dust and that he should not behave
like fire. An Urdu couplet says:
....

. . , . ,... ,. ..,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 104
,-. ,.:.

, . .:.- : - ..
Paar karnaa ba aa moshkil h y bahr hawas, kabhee gehraa h bohot aur kabhee paa yaab bee h:
Meree barbaadi ka zaamin doosra ko ee naheen, mein k apn waahamon kaa aap zimma daar thaa. It is
very difficult to cross this ocean of lust; at times it is very deep and at times so shallow
one can wade through: nobody but me is the reason of my ruin for I alone was
responsible for my fanciful whims.
Time rolls on. Since man cannot acquire any of Allahs Attributes until he controls his
passions and restrains himself from unlawful pleasures, he takes heed and repents
whenever Allah tests him (Q.9:126). Because man does not live long enough to make all
the mistakes himself, he learns from the mistakes of others and applies them to his own
life. It is time for him to live as he wished to live so as to be what he should be when he
is about to die. He strikes a balance between hedonism (pleasure-seeking) and
repression of his desires.
When this older youth approaches middle age and looks at himself in the mirror,
he does not see his wrinkles, his sagging cheeks and greying hair because of his
presbyopia. He feels that he is still young. He lives in his cosy world of narcissism and
ceases to be disappointed by his own face looking critically at him back from the mirror.
Only when he wears his glasses does he notice the change in his features. This change
may make him think it over. He knows that it is easy to remove the wrinkles on his face
by plastic surgery, but for the wrinkles of his heart he needs Allahs assistance in
changing his life style. Rather than being a human being on a spiritual journey, he tries
to become a spiritual being on a human journey.
Stress is born in any situation requiring behavioural adjustment. Under stress, we
evoke what's called the fright, flight or fight response which is necessary for self-
protection, and by extension, protection of the species. Different neurotransmitters along
with particular brain waves associated with them are responsible for the fright syndrome
versus the flight and the fight ones.
Warning symptoms of stress could be headache, sweating, abdominal pains,
sleeping problems, backache, rapid heart beat, compulsive eating, drinking alcohol,
crying, anger, low sex drive, etc. The stress response comes about automatically. To
counteract it, we need the relaxation response such as repetition of a word or a verse
from the Quran, a familiar dua or even a repetitive movement such as prayer, for a
period of ten to fifteen minutes.
Almost all body functions and organs react to stress. Any type of stress such as lack
of sleep, mental and emotional upsets as in domestic or business problems and any
prolonged illness will deplete feel good transmitters. Undergoing a surgical operation
or waiting for the outcome of an operation of a loved one can cause anxiety and
palpitations. These however may be dealt with by remembering God which is a useful
exercise inducing serenity and tranquillity due to outpouring of serotonin, encephalin,
endorphin and others. However, long-term stress is particularly dangerous as continual
stress eventually wears out the body. (Only a few Russians or Germans, who fought
during the siege of Stalingrad in the World War II, lived to the age of 50. Most died soon
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 105
after their 40
th
birthday. All of them suffered extreme stress 24x7 for more than six
months. Researchers estimate that stress contributes to as many as 80% of all major
illnesses that include cardiovascular disease, cancer, endocrine and metabolic disorders,
psychosomatic ailments, etc).
Crying and laughter are beneficial to us, both physically and emotionally, as both
relieve stress. During laughter the feel-good neurotransmitters such as endorphins,
serotonin and dopamine increase while stress hormones such as cortisol and adrenaline
decrease. The body responds to emotional stress such as frustration, grief and anxiety
exactly as it responds to physical danger. Without our being conscious of it, our bodies
continually react to stress and endanger our health. Tears help remove chemicals that
build up during stress. Basically there are seven different types of tears: (a) physiological
tears which keep our eyes constantly moist; (b) reflex tears produced when our eyes are
irritated like when onions are sliced; (c) emotional tears of joy and sorrow; (d) crocodile
tears or false tears; (e) chemical tears applied on film stars; (f) the tears of professional
criers hired to cry after someone dies; (g) tears that never drop observed in alcoholics.
Each type of tears contains different amounts of chemical proteins and hormones.
Emotional tears contain higher levels of manganese and the hormone prolactin. There is
calm and relaxation after every crying episode. Sadness is associated with increased
blood flow to areas in or near the limbic system which is involved in the emotion.
Simultaneously, blood flow decreases in areas of the neocortex - the reasoning portion
of the brain, probably because our emotions of crying and laughter, etc. supersede our
reasoning ability.
When an Arab in the desert suddenly finds a spring in his tent, he considers himself
extremely fortunate. Similarly, when a person looking outside for joy and happiness
finally turns inwards and discovers that the oasis in the desert is within him and that its
source is Allah, he also considers himself very fortunate. This Persian poem expresses
this emotion beautifully:
.-. ...

..-
<...: ....;...

<..
Onk maa dar talabash koono makon gardeedeem, Doost dar khaan wa maa gerd jahon
gardeedeem.The One for Whom we looked practically everywhere, that Friend was in the
house and we roamed the world!
As already mentioned earlier, God has installed signs in the earth (which can be
known through geology and other earth sciences) and in ourselves (explained by biology
and bio-rhythm) (Q.41:53; 51:20-21). We should look at those signs and study them for
surely He, through His artistry, can be found in our selves as well as in the universe. We
must realise that God does not play the game of Hide and Seek with human beings.
God and His assistance are within man and his reach, and once he begins to seek God,
he makes an effort to find Him. Here is an advice: Look back and thank Allah. Look
forward and trust Allah. Look around and serve Allah. Look within and find Allah!
Some people go to far away places to visit tombs of pious persons. It is better to do
a good deed at home than to go that far merely to burn some incense. Money spent on
travelling to the tombs of saints could be put to excellent uses at home for the benefit of
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 106
the local Muslim Ummah. We should not forget that every man goes down in his grave
bearing in his hand the weight of what he has given away in charity.
It is good for man to remember these verses (Q.31:17-18), O my son! Establish
regular prayer, enjoin what is just and forbid what is wrong; and bear with patient
constancy whatever betides you; for this is firmness (of purpose) in the conduct of
affairs. And swell not your cheek (for pride) at men, nor walk in insolence through the
Earth, for Allah loves not any arrogant boaster. He should also recall what his father and
his teachers might have said: My son, do the will of others rather than your own; choose
to possess less rather than more; always take the lowest place and regard yourself less
than others; desire always that Allahs Will may be perfectly fulfilled in you. Memories of
such advice flash from time to time at the stage of An-Nafsil Lawwmah.
At the age of 40 a person is considered fully mature (Q.46:15). When he looks at
himself reflected in the mirror, he is reminded of Michelangelo, who, when people
admired his statue of Moses, said that everything was in the marble and all he had to do
was to remove the portions hiding it from view. The youth tries his best to remove
unwanted and undesirable thoughts, intentions and actions from his mind, and says to
himself that he would like to be alone for some time without the myself which I
already know. He realises that the more will-power he uses to combat his carnal
desires, the more reward Allah reserves for him in the Hereafter.
Further, he no longer prays that evil should come to his adversaries (Q.17:11) lest
such supplications recoil on himself. Shaikh Sadi pleads:
:.:.. -.:' .

. ..

Makon bad b farzand mardom negaah, K farzand kheeshat bar aayad tabaah. Do not cast an evil
eye on other peoples children, lest your own children may be doomed.
He realises that man can have nothing but what he strives for (Q.53:39). He tries to
fulfil his engagements and promises to the best of his ability (Q.5:1). He now avoids the
major sins so that Allah may remove his evils (Q.4:31).
This man who thought he was a youth just a little while ago tries now to balance sins
with virtues. He takes the golden mean in everything including his business dealings
(Q.55:8-9) and his expenditure (Q.25:67). .' .' ' . ' :.
.


Wa kadhlika ja alnkum ummatann wasatnn li takn shuhad ann alan ns: And
thus have We made of you an Ummah justly balanced that you may be witnesses over
mankind. (Q.2:143). When a man adopts the golden mean approach, he can
simultaneously apply his mind to two contradictory opinions and understand them both.
This is a lesson to be learnt from the saying of the Prophet

: Diversity within the


Ummah is a divine mercy. Islam believes that an open-minded approach and study
informed by logic and reason leads to fruitful and often beneficial discussions that may
be held at a much higher intellectual level than if they were not so inspired. Differences
in interpretation and disagreements are inevitable and hence dogmatism is not
permitted. Experience tells us that a contrary opinion could be right and we may
ourselves be wrong. However, this is not what a fanatic might think. Basically, a fanatic
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 107
is a person who sticks to his point of view with bigotry and single-mindedness. He
neither changes his mind nor the subject. It is useless to argue with him because he
does not use his faculty of reasoning to understand the views of others. Fanatics think
they know everything while wise men are full of doubts and second thoughts. However,
there is a hidden blessing in the diversity of opinion and this is what the Prophet


recommended. Therefore, it is not the fanatics but the wise men who are guided by
mn or firm faith. For those who have mn no proof is necessary as they take the
Quran and the Prophet as their guide, but for those who have none, no proof is
sufficient.
The best of affairs is the middle course. (Sayyidina Ali R.A.). Because Islam follows
the golden mean, the man who tries to be a good Muslim should do as many good
deeds as he can, to balance the evil deeds in his ledger. Good deeds annul evil deeds.
(Q.29:7). He applies reasoning and lessons from past experience to every new situation
he encounters. If he makes a mistake, he knows fully well that he has done wrong and
reproaches himself. He does feel guilty and his guilt may preclude further wrong doings.
He knows that straight trees have crooked roots but for him to remain upright, he has to
tread on the Straight Path called irt l-Mustaqm.
.... .

,.-..-

Taa maar raast nashawad natawaanad dar sooraakh brawad, is a


Persian proverb which means that even a snake has to straighten itself while going
through the hole to arrive at its final destination.
When man commits a serious mistake and tries to justify himself, he knows in his
heart that he is wrong in spite of Satans justification of his guilt which puts the blame
on the third party, society, biological impulses or physical circumstances. In the end, he
may blame it on taqdr (destiny), but as he probes his inner conscience in times of guilt,
he immediately repents and makes taubah (repentance), usually soon after committing
any minor or major sin. He recites the salt at taubah (the prayer of repentance) so that
the evil act may be preserved in his memory as a land-mark and a constant reminder.
Besides grace from Allah, this act of repentance (taubah) gives him consolation, solace,
and some freedom from guilt and shame. Thus, the transition goes on.
Whoever helps and recommends a good cause becomes its partner and whoever
recommends and helps an evil cause shares in its burden. (Q.4:85). If a situation is
unavoidable and we cannot help it from taking place, the best we can do is to delay the
act of committing the particular sin it brings with it on the assumption that we can
always do it later if we wish. In the meantime, Allah through His grace and mercy may
make us change our mind.
The man now knows that he cannot fool Allah. Therefore in this stage of An Nafsul
Lawwmah, a person with sound family upbringing and good religious background
recognises his mistakes and is aware of the fact that in the eyes of Allah his personality
does not add up to anything worthy. The person tries to adjust and re-adjust himself as
time goes on. Some adjustment may be needed for him to fit himself back into his old
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 108
shoes, so that he should not limp but walk straight on irt al Mustaqm. For this, he
must make a right turn, do the right things and walk straight forward from then on.
Most scholars speak of guilt and the accusing self on the one hand, and hope in
Allahs mercy and forgiveness on the other. Like the wings of a bird, they must be
balanced for proper and smooth flying. Lack of guilt can lead man into immorality, kufr
and disbelief in Allah while too much guilt can lead him into despair and desperation. We
need to be reminded that to despair of Allahs Mercy is considered a major sin in Islam
(Q.39:53). This verse gives us hope in Allahs mercy and forgiveness, and this belief
alone may be responsible for the near zero rate of suicide found among the Muslims.
Assuming that a person is born at grade zero with zero to minus hundred
representing satanic grades and zero to plus hundred representing divine attributes,
then all the minus marks that he has earned in his younger years during the stage of An-
Nafsa la Ammrah and An-Nafsil Lawwmah should be substituted by plus marks in An-
Nafsul Muma'innah, which he must now endeavour to achieve. During this transition,
thoughts keep flashing in his mind every few minutes, some evil and negative and others
good and positive. He eliminates the evil ones and chooses the good ones to act upon
and bring them to fruition.
He becomes aware not only of the needs of the self but also of the duties he has
towards his family and the society as far as shelter, caring, sharing and communication
are concerned. He does not give in to his lusts again (Q.4:135). Besides the obligatory
2.5% zakt, he seeks out the needy in the community and gives extra charity as
adaqah, so as to qualify for some extra marks. Good deeds offset, eradicate and
replace ill deeds (Q.11:114; 29:7). He now returns greetings and other favours offered
with something better and more courteous (Q.4:86).
Allah possesses all the attributes that man has bar one and that is humility so
whenever He finds it in anyone, He elevates him. ' ' .

Wa mann
tawaa lillhi rafaahul hu means: Allah elevates him who humbles himself before
Allah. His humility is to his credit and is crowned with this poem:
,. >..

.
.

,.... ..

.
.
.....-. , . :...}

-

-.-...

- ..

.: .. . ..,..-.:... ...>-.--

,:-, ,..

.. ( ,

yakee qatra baaron z abree chakeed; khajl shod ch pahnaay daryaa bdeed; K jaa eek daryaast
man keestam, agar oost haqqaa k man neestam; Ch khod raa b chashm heqaarat bedeed, sadaf dar
kenaarash ch jon parwareed. Sepahrash bjaa ee rasaaneed kaar, k shod naamwar lolo shaahwaar.
Tawaazu konad hooshmand gazin, nahad shaakh por meeva sar bar zamin. A drop of rain trickled
from a cloud; it felt ashamed when it saw the expanse of the ocean. If the ocean is
there, truly I am nothing; Just as it looked upon itself with contempt, a mother of pearl
nourished its life by its side; its fortune accomplished its task so well, that it became the
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 109
famed pearl of a reigning king; a chivalrous and intelligent man shows humility, a branch
fully laden with fruits lays its head on the ground.
The same sentiment is well expressed in a hadith: I swear regarding three matters:
no charity shall ever decrease the wealth; whenever one forgives people, then Allah will
magnify his honour; and he who is humble before Allah, then Allah will elevate his rank.
(Imm Amad).
A time comes that this man reads the Quran again and again. But this time, instead
of merely reading it, he studies it too. He tells himself: Knowing is not enough; one
must apply the knowledge. Intentions are not enough; one must perform. On the Day
of Judgment, we will not be asked how much we have read, but how much of it we have
translated into action. Allah helps those who use all the possible means to achieve their
goal, not those who only fold their hands and do nothing. A journey of a thousand miles
begins with a single step. 1% improvement daily becomes a 30% improvement over a
month and 360% over a year. The man now realises that he has to take one step, then
another. It might be one and the same step, but he has to take it once and then repeat
it again and again. He is just a single man and it is not possible for him to do everything
that must be done in this world, but he can still do something. He strongly feels that
there must be something for him to do also.
In life, the rewards are not shown to us at the beginning of a journey but always at
the end. We do not know how many steps are needed to arrive at the goal, neither how
close it lies unless we turn the corner and cross the bend.
The man can win only if he has made a start. No one can reach the top of the
mountain without starting at the bottom. It is not possible to start from top. Man knows
that experts in any field were also beginners at first. He has to begin somewhere at
some time - better late than never - and that is exactly what he does. We can always
make a start now to make a new and a memorable ending.
He carefully examines what provisions he has sent for himself in advance, and
hence, tries to send from now on the best provision, viz. the achievement of taqw
(God-consciousness), which is piety in practice (Q.59:18). He studies Q.16:96 where
Allah says


_ ' .

What is with you must vanish and what is with


Allah will endure. He knows fully well it is a great misfortune not to have been of
assistance to anyone in this world. One gets ones degree only according to how one has
performed (Q.6:132). It is only action, not words that determine a persons worth.
Speech is always bolder than action. When speech is to be implemented into action, it
should not be minimised.
He repels evil with goodness and soon finds his enemies becoming his friends
(Q.41:34). He manages to negotiate a compromise between An-Nafsa la Ammrah and
Nafsul Mumainnah. The latter acts as his conscience and final authority, and helps him
in his struggle to enforce better conduct and higher level of morality in his life. The
metaphor of bite inherent in the word remorse (English remorse from Latin
remondre: re = again, and mondre = bite) describes the feeling of deep regret
aroused by a troubled conscience. He now avoids shameful deeds, injustice and rebellion
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 110
(Q.16:90). He is steadfast in prayer and regular in charity, and tries to send as much
good as possible for himself in advance, with a view to finding it with Allah (Q.2:110).
He knows fully well that once he does good deeds, he will enter Paradise (Q.4:124).
The existence of Truth does not depend on its acceptance by the world at large. The
Truth does not cease to exist simply because it might have been ignored in the past.
Rather, with the passage of time, truth stands out clear from error (Q.2:256). The man
who has already passed through the earlier stages of life now identifies himself with the
father and incorporates the latters goals and standards as the pattern of his own
personality. While a man notices his fathers influence in the things he does, a girl
identifies with her mother and finds solace and security in a feminine role. She hears the
echoes of her mothers words and advices in the things she says. Both realise the
importance of continued supervision and guidance from the elders and the parents if
alive, and during this stage of An-Nafsil Lawwmah consider them a further gift from
Allah. Shaikh Sadi implores in this poem:
< : < . . : . - ,. .::
Az mokaafaat amal ghaafel mashov; Gandom az
gandom brooyad jov z jov. Do not be ignorant of the consequences of your actions:
wheat produces wheat and barley gives barley. An Urdu idiom:
. . .. : Jys karog wys bharog: Whatever you do, it will be evened in
your dues. A similar one in Arabic:

Kam tazrau tasud: Just as you sow,


so shall you reap. A Chinese proverb says that the more you sow, the more you will reap
and vice versa. We have to give before we get. Keeping wisdom of the above idioms in
mind, man tries to perform righteous actions during the stage of An-Nafsil Lawwmah so
as to counteract evil deeds which have adversely affected his balance during the
preceding years of An-Nafsa la Ammrah.
At this stage, should the man accuse himself of a wrong intention or action and at
the same time find that An-Nafsil Lawwmah cannot balance itself out, he is bound to
look inward to his conscience and ask Allah for guidance and assistance. Allah
subsequently guides him through his superego or conscience which automatically inhibits
those impulses of the id that produce antisocial thoughts and behaviour. If I err, it is to
my own loss, and if I am rightly guided, it is because of the inspiration of Allah to me.
(Q.34:50). This Persian poem reminds us to give it some serious thought:
.- > :-; . .

.
. -

. . ,...:

.r .-: ,..

Ch andeeshee az khod k felam nekoost, az on dar negah kon k tavfeeq oost. Gereftam k khod
khedmatee karda ee; na pywast in'aam Oo khorda ee? What made you think that your actions
are good? Look through that door and see; it is due to His grace. I accept that you have
done some service in God's way; but was it not due to His continuing bounties on you?
People who say with a boast I am a self-made man are greatly mistaken.
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 111
Internalising moral values instils confidence (itmnn), raises ones self-esteem, and
prepares the individual for striving towards perfection, the stage of An-Nafsul
Mutmainnah.
By now, the middle aged man has reformed himself considerably, has become more
knowledgeable and experienced, and enters the third and final phase of his life, An-
Nafsul Muma innah. Just as there is a speech centre in the brain, there is a centre for
will power which has to be developed in stages resembling a step-ladder pattern
throughout life. This centre is responsible for approval or disapproval of any action by
checking its conformity with the religious doctrine. Experience is a preparation for the
stage of An-Nafsul Mumainnah, where man gives preference to his spiritual pleasure
over his physical one by performing only those actions which are considered as right and
likely to be approved by Allah. Man has to pass through the rough rides of An-Nafsil
Lawwmah so that he may rise to the highest of the high by correcting the errors and
thus become eligible to enter the stage of An-Nafsul Mumainnah.
The man is reminded here of a verse he has often read in the Holy Qurn (Q.5:119;
98:8) '. ' _
.

Rai a hu anhum wa ra anh: Allah well pleased


with them and they with Him. It is true that most of us are well pleased with Allah for
the bounties we enjoy, but a man needs to ask himself: Is Allah also well pleased with
me? When he pauses to examine this question and takes the inventory of his actions,
the truth stares him in the face. Like most of the wealthy persons he too had not done
many things that may have pleased Allah. He now tries to develop a special relationship
with Allah by utilising some of His bounties for the benefit of others, in the hope of
returning to the original home of mankind, viz. the garden where our ancestors, father
dam and mother aww, resided.
And so the story goes on and on. Having had no choice in his birth or death
(Q.28:68) man embarks on this life without his own volition, to spend an allotted time on
Earth, with divine attributes and satanic influences simultaneously co-existing in him.
After a life time when the Hereafter comes closer to him, the man finds himself loaded
with sins that he himself had committed but had blamed Satan for them all the time.
Now he consoles himself by reciting the following supplication (dua) during his prayers:
' .'. : _' '. .. ' '

.
.'' . '.

.' . .' .:.









.

Oh Allah, we have been weighed down heavily


with our sins and mistakes; save us from drowning in the ocean of our sins and take us
safely to the shores of Thy mercy, and open for us the doors of Thy forgiveness; and
make us detest being disobedient to Thee and make us love to comply with Thy
commands.
.' . . ' '

'

.: . . . ' '

'


Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 112
Oh Allah! Help us, in whatever little time that is left in our lives that is fast coming to an
end, so that we should do our duty towards Thee and in Thy way and in the service of
mankind.



.

.

.

' _ '' <' ' .: .

. .


O Allah! Do accept from us our repentances before death overtakes us and bring our
lives to a satisfactory completion as Muslims with the last words on our tongue being:
There is no deity except Allah and Muammad

is His Messenger.

(III) An-Nafsul Mutma'innah The Third and Final Part of Life
As some persons grow older, they re-assess themselves and try to avoid their past
errors. Their hopes and ambitions are replaced by regrets of the past, and they try to do
their best in the present since they know that time is running out. They have learnt a lot
by looking at life backwards but now is the time to look forwards. They used to run into
difficulties before but now difficulties and ailments are running into them. Turmoil can be
Allah's way of tapping us on the shoulder and saying, Don't forget me.
They try to return to the Holy Qurans spiritual and moral guidance, and strive to
keep the standards as near as possible to those prescribed by Allah. They thank Allah
that they were fortunate to have been born Muslims. They are satisfied with the qadar
(destiny) that Allah has ordained for them. If they have moments of suffering or face
serious problems, they bear them gracefully and with a smile, knowing fully well that all
are in Allahs Plan and are for their own enhancement. Their supplication includes:
.' ' .'.' ' '

. .

.

Allhumma alhimn abra wal quwwata al
taammulil ma ibil muqaddarah: Oh Allah, give me patience and strength to bear the
sufferings that I am destined for.
They try to become exemplary individuals. When they interact with people, they
think in terms of what they can give, not what they can get. When they speak, they
speak with a conscience and back up their statements with quotes from the Holy Quran
and the adth. Just as the ingestion of milk satisfies the babys hunger and also brings
him into intimate contact with the mother, signifying a source of pleasure, security and
gratification to both mother and child, some of these persons find gratification with
Allah. Attachment of the child to the care-giver is shown by a pattern of behaviour that
is characterised by smiling, clinging and following, and this same pattern re-appears in
An-Nafsul Mumainnah when the man follows Allahs Commands. He realises that Allah
is prolonging his life so that he may receive admonition (Q.35:37). Every day he asks
himself how could he do even better, so that he may get more plus marks and receive
the book of his Earthly records in his right hand on the Day of Judgment (Q.69:19). He
tries hard to develop to the maximum his God-spot or Centre for Spirituality, which,
as some scientists say, is believed to be situated in the left temporal lobe of the brain,
with connections to the frontal cortex and which is responsible for God-awareness. In
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 113
this stage, the prefrontal cortex responsible for his free will and self-control is well
developed and it is easy for him to manage his own desires, intentions and actions.
From time to time, Allah warns mankind about the Day of Mutual Meeting by sending
r to them. As the years pass by, Allah makes it easier for them to enter the stage of
An-Nafsul Mumainnah with wisdom, grace and dignity, by putting them through the
process of aging, with its cooling of passions, diminishing of appetites, lessening of
curiosities, wrinkling of faces and greying of the hair. This is gradually brought about
through a process of apoptosis i.e. programmed cell death in different organs of the
human body.
.: . .' -.'


_' .

Yulqir Ra min amrih al man


yashu min ibdih li yundhira yaumat talq: .. By His Command, He sends the R
(of inspiration) to any of His servants He pleases that it may warn (men) of the day of
Mutual Meeting. (Q.40:15). (Please note that _

alq spelt with heavy t means


divorce and _

talq spelt with simple T as in (Q.40:15) means meeting, quite the


opposite. Hence the need for proper pronunciation in Arabic). This r from Allah is
related to His Divine Breath which is another name for the Divine mechanism through
which warnings are conveyed to mankind.
The man in An-Nafsul Mumainnah ponders over such personalities as Pharaoh and
Hitler and others who thought that the world could not go on without them. Yet
cemeteries are filled with such people. In fact, some dead bodies like that of Pharaoh
have been preserved (Q.10:92) so that mankind may learn a lesson from their past.
While in company man cites similar examples as to how some people had played the
king in the game of life but Someone Above them had played the Ace (Q.Ch.105). He
quotes Q.28:38 that Pharaoh had declared himself the only God, the Lord Most High. He
recalls the history of princes and princesses, the amassing of power and wealth in the
hands of a few, the slaughter of female infants, the orgies of gambling and
drunkenness, the frauds of priests, and the feuds and arrogance of tribes, races and
politicians. Turning over such thoughts in his mind and ruminating over intrigues that
prevail even today, make him more God-conscious.
He is hyper-cautious but if he errs, he takes the blame squarely on himself because
he knows that if one commits a crime and blames someone else for it there is an added
penalty (Q.4:112). Of any two evils, he chooses neither and rejects both of them. He
knows that if he digs a pit for someone, he himself is likely to fall into it. He knows that
if we make others do wrong through fraud, our penalty is doubled, one because of our
own sin and the other for having set others on the wrong path. He realises that both
good and evil multiply at compound interest.
He tries his best to act as a vicegerent of God as long as he lives, and is now
prepared to face death and go to his destination with confidence and satisfaction. In An-
Nafsul Mumainnah, seeking the pleasure of Allah takes priority over matters of wealth,
position, sex, etc. He recites the Surat ul Ar often in his prayers and ponders over its
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 114
meaning. He realises that man is at a loss at this stage when the sun of his life is about
to set, unless he establishes firm conviction in his faith, does good deeds, and exhorts
others to truth and to endurance (Q.103:2-3). Just before his Asr alt, he asks himself
if he has done any good this day, and if not, he hastens to do it, even if it be something
small. Before going to bed he wonders whether any good he did for the day was
acceptable to Allah and if he is convinced that it was so, he sleeps in much peace and
tranquillity. Now, during the stage of An-Nafsul Mumainnah, he spends more time in
contemplating the Quran, in prayer and in meditation.
The very first thing that he does when he wakes up is to pray and have communion
with his Creator so that his day starts off with Allahs blessings. He thanks Allah every
day for extending his life so that he may become more knowledgeable and
understanding (Q.40:67). He realises that Allah is prolonging his life so that he may
receive admonition (Q.35:37). He is grateful to Allah for the extra time He is giving him
because now he has a greater opportunity to be an example to someone with whom he
interacts, or, conversely, learn a lesson from him. He can make a firm effort to heal a
bruised relationship. This may well be his last chance to do so, since neither he nor
others may be here tomorrow. Whenever he contributes anything useful and the
community becomes the beneficiary of his efforts, he gets plus marks in this world that
add on to his mark sheet of the Hereafter. Every day he asks himself: How can I do
better? A good Muslim always thinks that he has not done enough. He tries to update
his spiritual curriculum vitae by rendering unselfish service, even when he feels tired and
does not have sufficient energy to do so. His real friends are Allah, Mu ammad

and
those faithful who pray, pay the poor-due and humble themselves in prayer (Q.5:55).
Undoubtedly, at no other time is it more evident than during the stage of An Nafsul
Mumainnah that it is in the remembrance of Allah that hearts find greatest satisfaction
(Q.13:28).
To get maximum benefit from the remainder of his days on Earth, man resolves to
do good deeds and does them. He would rather be cheated than cheat, and suffer
oppression than oppress anyone. He makes sure that whatever he does would not be
the reason for someone elses grave and the only grave linked to his name would be his
own. If he does well, he knows he is eventually doing it for himself (Q.41:46). He repels
evil with that which is better (Q.23:96). He tries to gain more honour in the sight of
Allah by becoming more righteous. ' ' ' _'

. .

Inna akramakum indal


hi atqkum: (Q.49:13). He faces all the problems with fortitude and perseveres in
patience (Q.47:31).
He knows that the Landlord would soon be informing him that his tenancy on Earth
is about to expire, so he tries to find a higher level for himself, knowing there are
different grades in the sight of Allah (Q.3:163) and different residences in the gardens of
the Hereafter. As he has not paid any rent towards his tenancy on Earth, he
compensates for it by leaving behind some good deeds and kind words instead.
He looks forward to the Final Attainment of the Eternal Home (Q.13:22). Hence, he
patiently perseveres seeking the presence of Allah, establishes regular prayers, gives
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 115
charity secretly and openly, and compensates the errors of his past with greater
goodness in the present. He also expects the members of his family to be righteous so
that they may all be reunited in the Hereafter (Q.13:23; 40:8).
No one is more excellent in the sight of Allah than a believer whose life is prolonged
in Islam (submission to Allah) to glorify and magnify Allah and declare His Uniqueness.
(adth). Unfortunately, there are some of us who, even in the old age, continue to do
wrong in spite of Allah warning that He is extending our lives so that we may receive
admonition. It is no use crying aloud after death: O Allah! Bring us back out of the grave
so that we do righteous deeds, not the deeds we used to do. (Q:35:37). As times of An-
Nafsul Mumainnah pass by, he looks forward to a grand reception in Jannt ul Firdaus
(Paradise). He keeps his file as clean as possible, knowing that the angels address those
whose lives they take in the state of purity in these words:
_ ' ':'

Assalmu Alaikum! Udkhulul jannata bim kuntum


tamaln: Peace be upon you! Enter Jannah because of the good works you did.
(Q.16:32). Those who have practiced righteousness will have a Home of Peace or. ':

'

.
Drus salm in the presence of Allah. He will be their Friend (Q.6:127). The strong
personality that man develops during An-Nafsul Mumainnah may be used as a
stepping-stone to a better life in the Hereafter.
The pages in the book of life turn one after another, continuously and without
interruption. Each dawn brings with it a new sunrise and a new page. A time shall come
when we turn the last page of our life. Then this book shall be closed and preserved. It
is in this book that we write all that we think, see, hear, wish, do and make others do for
us. We alone determine the contents of this book, and we alone are responsible for what
is being put down in it. Do we ever consider what is being written in this book each
single day of our lives? What is going to happen to us tomorrow when we hold this book
in our hands and read what we ourselves have written there? Will this book be in our
right hand or in the left hand in the Hereafter? Let us think! Think again! This Book
leaves out nothing (Q.18:49).
A Muslim does not walk backwards into his future in the Hereafter. Being an
optimist, he is well aware of the eternal bliss and felicity that lie waiting for him, once he
follows the Holy Quran and acts upon it. But just reading the Quran and gaining
knowledge will not qualify him for that station. He plans for the long term, the Hereafter.
In fact, nowhere is it written that by having knowledge alone, the person shall
automatically go to heaven. He needs to do good deeds in this world to gain the other
world. During the stage of An-Nafsul Mumainnah, he knows that the bird of time has
but a little way to fly and the bird is on the wing. If we fail to prepare, we prepare to
fail. A Muslim not only has to live on this planet Earth, but he has to live for something
more, called Paradise, Insha Allah, for all of us. A Japanese proverb says: When you're
dying of thirst it's too late to think about digging a well. We have to make lots and lots
of effort to achieve nearness to Allah. Even after we have done so, we still have to make
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 116
that little extra effort to reach Him. As we get older, we are in a privileged position to
pass on our accumulated wisdom and advice to the members of our family and to the
community.
Having reached this stage, a faithful Muslim now performs tahajjud alt regularly,
expecting that this would raise him to a higher status. He prays to enter death through
the gate of truth and honour, and go into the Hereafter also through the gate of truth
and honour (Q.17:79-80). He remembers Allah all the time and devotes himself to Him
whole-heartedly (Q.73:8). He prays to Allah that the look of his outward and inward self
be one and the same, and identifies himself as such in the community in his every day
encounters. His mental status is expressed in this Persian poem:
.. . ,...

....:.. ,.

,. > ,. .. ,. ,.
B dunyaa aamadam, dunyaa na deedam; basee rijso jafaa dar dunyaa kasheedam. B dunyaa aamadam
na'laano geryon; ch baashad pas raftanam lab haa y khandon. I came into this world but did not
see it properly; I endured a lot of dirt and oppression in this world. I came into this
world crying and weeping; what if my going be with smiling lips.
Every missed heart-beat in old age gives a thump in the chest to warn that the time
is near. An old man thinks every little illness to be the beginning of his end. When a man

expects to be arrested, every knock at the door alarms him. Not so with the man in An-
Nafsul Mumainnah. He is waiting with a smile for the Angel of Death who may come
any time, unexpectedly; he has his seven yards of shroud (kafan), washed in the water
of Zam Zam, ready in his bedroom cupboard. He now utilises the last part of his stay on
Earth to move towards his goal, the goal of meeting with Allah soon. He now enjoys the
third or last stage in the development of his personality (nafs), a stage which is
characterised by serenity, tranquillity and peace of mind, and is called An-Nafsul
Mumainnah. The bird which has injured his wings badly trying to break out from his
cage again and again is now ready to fly away from planet Earth.
' .'

.

.

' _: : ' '

:'.


Y ayyatuhan nafsul muma inna * irji il Rabbiki riyatann mariyyah * Fadkhul
f ibd * Wadkhul jannat. Oh securely confident and satisfied Nafs (person)! Come
back to Allah well pleased and content in His good pleasure. Enter thou among My
devotees, and enter My heaven. (Q.89:27-30).

Definition of Death
In the years gone by, we were made to understand that the beginning and the end of
death was the last heart beat. However, recently the medico-legal opinion in most
countries of the world have accepted brain death as the time of death, the time when
the vital functions of breathing, heartbeat and consciousness have stopped and no
activity is shown in the electroencephalogram (a recording of brain waves). Although
such a person is pronounced dead and a death certificate can be issued, his body may
be warm; his heart may still be beating and could be kept beating for some time. The
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 117
person could be breathing, especially if assisted by a mechanical ventilator. This
facilitates transplantation of various organs into another patient. Accordingly, some
doctors say that the accepted time of death is when brain death is confirmed and not
some time later when the heart has stopped beating.
Somatic (bodily) death is marked by cessation of heart beat, breathing and brain
activity. This precedes the death of individual organs. Brain cells hardly survive for 5
minutes after somatic death; cells of the heart survive for 15 minutes or so but those of
the kidney survive for much longer, during which time they could be transplanted. After
somatic death, certain changes occur in the body, such as (a) cooling of the body called
algor mortis, (b) stiffening of the skeletal muscles called rigor mortis, (c) mottled purple-
red discoloration of the dependent parts of the body due to stagnation of blood called
livor mortis.
Even the concept of brain stem death which is responsible for breathing and
circulation has been challenged in recent years, introducing new problems in the legal
definition of death. Some feel that persons in persistent vegetative states (i.e. those who
have their brain stem functions of breathing and heartbeat intact but the higher brain
functions of the neo-cortex e.g. thinking and social interaction lost) should be considered
dead and allowed to donate organs through living wills. According to this view, the
sign of death is the absence of activity in the higher centres of the brain, principally the
neo-cortex (the new brain). Fortunately, some patients who were declared brain-dead
have recovered and have become long-term survivors. Brain death is a recent
invention, probably prompted by the need to obtain organs for transplantation.
However, the mere thought of being pronounced dead while still alive, or even being
buried with some of our organs removed is highly annoying, frightful and unacceptable.
As a result, many questions are being asked such as: (a) When does life begin, at
the time of conception or with the first heart beat? Who decides the time of death:
physician or the person himself? (b) Does the patient have the right to stop artificial
support and die in peace? (c) Can a relative act on the dying patients behalf? As a result
of such problematic situations, a person can now make a living will in which the patient
gives the right to a lawyer, physician or any family member to withdraw life-sustaining
support to him.
It is said, therefore, that death occurs when the brain (which includes the brain
stem) stops functioning, resulting in the irreversible loss of the ability to remain
conscious, plus the loss of the ability to breathe. Such a situation carries with it the
certainty that the heart will also stop beating in a matter of hours or days or weeks
unless assisted by a mechanical ventilator. However, a brain-dead patient could be kept
alive with a mechanical ventilator to save a foetus.
(While irreversible brain stem death due to structural brain damage usually follows
recent head injury in some cases, spontaneous intracranial haemorrhage is found in
others. Some patients are known to have recovered from temporarily depressed brain
stem functions due to metabolic disturbances).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 118
However, in Islamic countries, brain death is neither medically nor legally accepted.
The breathing and also the heart must stop functioning for a person to be considered
dead. Muslim jurists insist that any person with a warm body whose heart is still beating
and who is still breathing, even with the help of a ventilator, cannot be regarded as a
cadaver. A Muslim is considered dead only when he has suffered irreversible brain
damage in addition to all bodily functions having come to an end, viz. the heart has
given its final beat, the lungs have exhaled the last breath, the r (soul) has left the
body and the corpse is now ready for burial. Anyone who returned did not, by
definition, die - albeit their mind, brain and body may have been in an abnormal state.
A person is legally presumed dead if his absence is proved for a period of seven
years without any communication, unless the person is a fugitive from justice.

Islamic attitude to death
As Muslims, we must not be afraid of death. Death is not something evil. Death is a part
of us, waiting for its time to present itself. We should make way for others in this world
as they did for us. When the time comes, we must face death bravely, with confidence,
calmness and serenity, because the Angel of Death will definitely come at the appointed
hour that is already written in our taqdr (destiny). No matter where we are, he will find
us and we would have to go. Wherever you may be, death will overtake you, even if you
are in lofty towers. (Q.4:78). Therefore, we must consider how sensible it is to live
meaningfully, piously, kindly and lovingly so that we are always prepared to be taken
away at any moment. We might in fact feel good within ourselves when death takes us
on the road back to our Creator. Here the poet advises:
...

....
.

,.....

.:
T paak aamadi bar hazar baasho paak; k nangast naapaak raftan b khaak. You came clean into
this world; remain cautious and pure, since it is a disgrace to go unclean into the earth.
While many aspects of life are uncertain, the inevitability of death is definite,
although no one knows when a person is going to die and where. Allah says:
c ' _ _ .

No one knows in what land he shall die. (Q.31:34). It is


written in our destiny when and where we are going to die. Below we quote from a
poem of Bahadur Shah Zafar, the last Moghul King of India, who was exiled to Yangoon
in Burma in 1857 when the mutiny raised in his name was crushed by the British. He
died in Yangoon, in 1862 at the age of 87.
:.~ a.: ...

... ,.. .:,:.


... ...: , ...- ; ,,,:
Omr deraaz maang k laa y th chaar din; d aarzoo mein kat gayee d intizaar mein; kitnaa h bad
naseeb zafar dafn k liy; d gaz zameen na mil sakhee kooy yaar mein. I asked for long life but got
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 119
four days; two passed in wish making and two in waiting. How unlucky is Zafar: for his
burial, he could not get even two yards in the land of his beloved.
c _' . _ .

' _: '

.

.

.
Nor can a person die except by Allahs
permission, the term being fixed by writing. (Q.3:145). (Since we do not know when and
where we would die, it may be a good idea to keep always ready in our bedroom
cupboard the seven yards kafan preferably washed in the water of Zam Zam well during
our pilgrimage of Umra or ajj).
It is better to continue to do good deeds while we are still alive in this world in order
to be on friendly terms with Malakal Maut (the Angel of Death; Q.32:11) when the time
arrives, so that we may embrace each other and together watch our travelogue of the
Earth, an illustrated lecture-narrative of our expedition to this planet spanning time from
birth to death. (Most of us do things secretly, not knowing that Allah has stationed
invisible cameras and recorders which are recording our actions so that their images can
be seen by our family and friends in the Hereafter).
No matter who or what we are, Allah has decreed death to be our common lot.
c'
.

We have decreed death to be your common lot. (Q.56:60). Allah


also says: c' ':

Every person (not soul) must taste death. (Q.3:185;


21:35; 29:57). Jinn also die (Q.46:18).
Death is not a negative phenomenon. It is a positive state. Just as life is a creation,
death is also Gods creation. ' :. .'. c' _.'

.
Who created
death and life, that He may try you, which one of you is better in conduct. (Q.67:2).
Further, '. c' '.



He it is Who gives life and gives death. (Q.23:80; 3:156). Just
as Allah gives us the gift of life for which we must thank Him, similarly Allah gives the
gift of death, for which we must thank Him as well. Death brings us nearer to our goal of
meeting with Allah, the goal for which this life was meant.
Death is not the end of all existence. An Urdu poem explains:
,..:....

}. }. , .. ... -,.
- . },- -- L. ,.. .... -


Chup rahn s zabaan nahin marjaat; saans tham jaan s jaan nahin marjaat; jesm kee maut ko ee
maut nahin hotee h; jesm mi jaan s insaan nahin marjaat: By remaining silent, the tongue
does not die; by restraining the breath, life does not cease; death of the body is no
death; man does not die when the body is no more.
In fact, death is the threshold of a far more glorious life. Life on this planet may end
but this ending is only of a very small and insignificant portion of our entire life. The soul
continues to exist into eternity. We normally consider life to be the span between birth
and death, but it is not so. Life begins at birth and continues into eternity. Far beyond
the horizon visible on earth there is a much larger and more beautiful horizon that
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 120
encloses our final abode called Paradise, which has been promised to us if we walk the
iral Mustaqm (Straight Path).
We cannot visualise Allah as long as we stay on the ground level. Our bodies will
have to go underground and the souls above ground, all the way to the Hereafter to see
Allah. Death is the continuation of this life on another plane, the end of the first stage of
the eternal journey and the beginning of an eternal life. Just as we do not cease to exist
during sleep and get up in the morning to walk, similarly we do not cease to exist at
death and shall wake up on the Day of Resurrection.

Facing Death
Although death is an unacceptable and unfashionable topic, a branch of science has
developed recently called thanatology (from the Greek Thnatos meaning death), which
studies the inner experiences of persons nearing death. Normally, a dying person goes
through the stages of denial, anger, depression and final acceptance. However, a
practising Muslim meets death with a smile, by-passing the initial mental trauma.
The Near Death Experience (NDE) has been described by some people who
experienced it as follows: when a person dies, he sees his body from a detached
perspective. Floating near the scene of death, he observes what is going on around. He
is then sucked into a dark tunnel soon to emerge into light where he finds himself
equipped with a 360 degree vision and an ability for an instantaneous travel, mental
telepathy, timelessness, seeing the past and the future, meeting angels, etc., as if he
were in Barzakh. The Near Death Experiences (NDEs) resembling out of body
experiences are characterised by location of the self outside ones body. Seeing the
world from an elevated position could also occur in cases of epilepsy and migraine,
probably due to some imbalance in the neurotransmitters in the brain. They can also be
experimentally reproduced by intravenous injection of ketamine and other drugs which
block the neurotransmitter glutamate receptors in the brain. Conditions which precipitate
NDEs (hypoxia, ischemia, hypoglycaemia, temporal lobe epilepsy, etc.) have been shown
to release a flood of glutamate. Neuroscientists say that NDEs are illusions created by a
fading brain due to loss of normal brain function as a result of lack of oxygen or glucose
or by an extraneous toxin. It has nothing to do with after-life.
Since the very first experience that man went through would be the first to be
remembered after death, probably due to re-activation of primitive memories, the
scholars have explained movement from the dark tunnel towards light as a memory of
having been born through the mothers birth canal: a near-birth experience.
Death can come suddenly and unexpectedly such as during sleep or in a location far
away from home. We may not have sufficient time to say good-bye or ask forgiveness of
our dear and near ones. Here is a Persian poem:
.... . ,

.
.-

.
-
:.. ..: , ...: ....: ,
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 121
Ajal kaaree b pyghambar na daarad; ajal kaari b seemo zar na daarad; D chashmaanee k daarad
aadamee zaad; ajal mee beenado baawar na daarad. Death has nothing to do with the Prophet;
death has nothing to do with silver and gold. The two eyes that mankind has; he sees
death but does not believe it. Both the phenomena, of life and of death, are surrounded
in mystery as expressed in a poem by Omar Khayyam:
:..,.:. . :

.-

:. -, .-.:.

:,: ..,..

:. ,.. .

Az Joml raftegon een raah deraaz, baaz aamad koo k khabar porsam raaz? Hon bar sar in d
raah aaz niyaaz, cheezee nagzaaree k namee aa ee baaz. From all those who departed on
this long journey, which one did return to tell us the secret? Beware of this bifurcated
road of greed and offerings; leave nothing behind since you will never return.
Most of us do not know how to behave when a guest arrives. We do not know how
to entertain him. This is because we have not been taught the necessary social graces. I
am alluding here to the last guest of our life who goes by the name Malak ul Maut or the
Angel of Death (zr l). He comes merely as a messenger, on an errand to carry out a
command of Allah and that is his job.
A time comes when Allah signs the death warrant. Let us be reminded that
euthanasia or mercy killing is forbidden in Islam. We must leave it to Allah who gave us
life in the first instance, to take it whenever He wants to. A Persian poem proclaims: I
am like a bird from another continent, sitting in this aviary. The day is coming when I fly
off. I didnt come here of my own accord and I cant leave that way. Whoever brought
me here would take me home.
When the Angel of Death comes, our innings here are over. To use a cricket analogy,
we get bowled out. There can be no appeal and we have to return to the pavilion, in our
case, under the earth. Some of us might have scored boundaries and sixes (five
obligatory prayers plus tahajjud) in the spiritual field while some might have been
bowled out for naught. Hence, the outcome in the Hereafter differs for different players.
The Angel of Death is not going to ask us who we are but he may ask us how we played
the game. As a fellow-traveller, he may even ask us what luggage (in the form of good
deeds) we have sent in advance (Q. 59:18). We should be reminded of what Ha rat Ali,
R.A. has said: Life in this world is for actions, not accountability when compared to the
Hereafter where there is accountability without actions.

Mans Last Days on Earth: Deathbed
Man emerges as a baby from the fleshy cradle in the mothers womb. He opens his eyes
to celebrate the sunrise of his life in this world, and gets his first bath. Later as he exits
from this world on the day when the last sunset has already come for him, he closes his
eyes and has his last bath before he enters the earthly cradle six feet down below.

How and why did I come here and where am I to go? This question has taxed mans
imagination since the dawn of history, with no answer whatsoever. However, we can not
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 122
stop the flow of time. Even if we stand still or walk backwards so as not to face the
Hereafter, we will still be moving on, towards our graves. Whether we wait for it or not,
tomorrow still comes, either here or in Barzakh. The Hereafter is coming nearer with
each second that passes. Life is uncertain and short for all of us and for some extremely
short. Although the wish to live forever is universal, the reality is otherwise. Prophet
Muammad

is reported to have said: Be in this world as if you are a stranger or a


wayfarer. At evening, do not expect (to live till) morning and at morning, do not expect
(to live till) evening. Take from your health for your illness and from your life for the
death. (adth Al Bukhri). Death is a continuation of this life and since we have only
one life to live on this Earth, we should be concerned and take this life seriously since
we cannot come back to undo what we did (Q.7:53). Here is a poem in Urdu:
- } :; .:. .,, : :; ,. - ..~--..


Maut kabhee bhee mil saktee h, lykin zindegee kal na mil gee; marn waal soach samajh l pher tujh ko
y pal na mil gaa. You can get death at any time but you cannot get life tomorrow; O ye
mortal! Think carefully as you will never get this moment of life again. It is reported that
Jibrl once said: O Muammad! Live how you wish, for verily you will die; love what you
wish, for verily you will part with it; and do what you wish, for verily you will meet it
(your deed). (adth: Musnad A-aylis). Death tells mankind: Live as long as you can
but remember I am coming.
We boast about how much land we own in different parts of the country, yet we do
not speak of the six feet of space under the ground that we will eventually need and
which makes everyone equal. The lot of human beings is that they are trampled upon by
the rich when they are alive, but when the rich die, every one walks haughtily upon their
humble dust. Prophet Sulaimn, pbuh, knew the languages of the birds, ants and other
insects. Yet it was the same worm of the earth that revealed his death by gnawing at his
walking stick which was responsible for his fall. This humiliating episode was witnessed
even by the jinn, his subordinates (Q.34:14).
Death could be both a grief and a relief: grief for the relatives left behind, and relief
from problems of the world for the person who dies. God produced him from the earth
in the first instance, and made him a living part of the universe in the form of a human
being, before returning him to the same earth once again.
When we die, we leave behind all the wealth and all the bounties that Allah had
bestowed upon us (Q.6:94) and Allah finally becomes the Heir. Similarly when all else
passes away, Allah becomes the Inheritor (Q.19:40; 15:23). Heres a Persian poem:
..- }....

.,.., :.


Hark aamad emaaratee nav saakht: Rafto manzil b deegaree pardaakht. Every one who came built
a new mansion. He left and bequeathed it to someone else.
There is an end to everything in this world and man is no exception. When he is at
his death-bed, he is about to make the great leap beyond and be transferred
somewhere else. It is only when we die that we find we have passed another gate on
the path of our further development. Death should be considered a normal stop leading
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 123
us to Barzakh where we transfer en route to the Hereafter. In fact, transfer is
exemplified in the Arabic word, used also in Persian and Urdu: intiql. If a person dies,
we say in Urdu, oos kaa intiqaal ho gayaa meaning that person died. In Persian, the
mother tongue of Urdu, intiqaal means transfer, e.g. Qonsol raa intiqaal daa dand or
Qonsol muntaqil shud, meaning the Consul was transferred. What a beautiful way of
calling death a transfer from one territory to another! In Arabic intiql has both the
meanings. It means death and it also means a transfer, e.g. Sayyed Fuln intiqla ilal
aytal khirah means Mr. X has died (has been transferred or has departed to the life
Hereafter); (b) Safiras Suriyyah intiqla minal Hind ila Mir, meaning that the Syrian
Ambassador has been transferred from India to Egypt.
A righteous Muslim believes in his destiny and in his final destination. He knows fully
well that, Insha Allah, he will be eventually going to Jannah. In fact, the willingness to
die shows his readiness for the Hereafter, with the scale of his good deeds hopefully
leaning heavily in his favour. Although he might have passed through a stressful life and
been victimised many times in spite of being innocent, his smiling face reflects the
meaning of this poem:
.:, ...

.:.; .~.

.

Hamee khandam az lotf yazdaan paak, K mazloom raftam, na zaalem b khaak. Thus I am smiling
with admiration at the Grace of God that I went to my grave as the oppressed and not
as the oppressor. Again, another Persian poem:
.... ,.. ..: - ..

,.
,.'...::

. .....
,.
Ay aamadeh geryon t wa khandon ham kas; waz aamadan t gasht shaadon ham kas: Emrooz
chenon baash k fardaa ham kas; khandon to broon rawee wa geryon ham kas. Oh you who arrived
crying and all others smiling, and everyone became joyful due to your arrival; today be
such that tomorrow when you depart, every one will weep but you alone will be smiling.
A Muslim is now merely biding his time in the departure lounge, with a smile on his
face, waiting for the boarding time to be announced. This smile is a result of many good
deeds he sent forth in advance (Q.82:5) because of his awareness of Allah and his duty
to Him (Q.59:18). The angels welcome those whose lives they take in a state of purity
by these words: _ ' ':'

Salmun Alaikum! Enter Jannah,


because of the good you did. (Q.16:32). For this reason a man who hopes to be greeted
in this way is now anxiously waiting for his chance to give a courteous reply to the angel
saying: Ya Malak al Maut! Wa Alykumus Salm wa ramatullhi wa baraktuhu O
Angel of Death! And peace be with you, and the Mercy of Allah and His Blessings. He
knows he tried to do much good, to earn Allahs good pleasure, especially in his later
days, complying with his daily supplication: '.

.' c

meaning, O Allah, seal


with righteousness our deeds. Every time he had done any wrong, he would
acknowledge his mistake and immediately try to wipe it away with a good act in order to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 124
be eligible for Allahs mercy (Q.9:102). Any one who dies while doing righteous deeds
will go to Paradise. (adth: Amad bin Hanbal). He tried his best to be in the good
books of Allah and gain His good pleasure, since earning Allahs good pleasure is the
greatest felicity. In fact, it is greater (akbar) than anything else (Q.9:72). He did these
good deeds because he realised that with passage of time he might have accumulated
many sins in his ledger and in the final analysis, the devaluation of spiritual gains was far
more detrimental than of monetary ones.
We are not totally alone, neither in life nor in death, which might come at any time.
This very minute could be the last for some of us. Every single minute of day and night
the Angel of Death pilots a plane with hundreds of passengers on board, picked out of a
total of 6 billion or more from various points on Earth. There are thousands of people all
over the world who passed away last week and would be willing, if given a chance, to
pay anything to be with us today. Hence, today is very precious, for we can utilise it for
our own spiritual growth. As long as there is life, there is hope of achieving the goal. If
we want to do some good, we must set a deadline for doing it immediately, as of today
and not as of tomorrow, for we may be dead any time, even the next moment. Here is
an Urdu proverb:
.. ... <

.. , ... <


Jo kal karna h to aaj kar le; jo aaj karna h to abhee kar le, meaning, Whatever you want to do
tomorrow, do it today; whatever you want to do today, do it now. Even if you leave it
for tomorrow, remember it is close to today.
In a Quranic function for a deceased, I recite the following du in Arabic. It is an old
dua not found in the text books but passed on from generations, describing in proper
sequence the stages man encounters from the time of his death in this world to his
meeting with Allah on the Day of Judgment.




' _ ':' ' '


.
.
':.

' .

' .


' '


:.. .'' '. ':'



.'

.

.'

' .


'

_ ':' '

'

. '.

: _'.

.' . '' .


'


' '


. .' .



.'



' . '' ' '


.'..'.

'' _.

'' '


'' '

. _'. . _'

' ..

.
.

'

' '. <i .

.



'

. ' ' ' .



. .

.

CHAPTER II: Systematic Exposition of S}ratul Fvtihah 125
' . '


' '

. .


.'


.'
.

.'.


' !'' '


' . .' ' .' !'




Dua (supplication) for mercy on death

O Allah, have mercy on us when sweat appears on the forehead;
And gasping intensifies and the physician gives up all hopes;
And our dear friends cry bitterly for us;

O Allah, have mercy on us when we are buried;
And our friends bid farewell;
And the pleasures of this life have left us
And we can no longer enjoy the sweet breezes;

O Allah, have mercy on us when our names are no longer
Mentioned, and our graves are no longer recognizable;
And our bodies are decayed and our chapters are closed;
And when no more visitors come to our graves
And we are no longer remembered by anyone.

O Allah, have mercy on us when we are asked to account for our
Deeds and our book of register is opened;

O Allah, have mercy on us when our past secrets are revealed
And our intentions are disclosed;
And when the Divine Court of Justice is spread out,
And the Divine Scale of Justice is ready to operate,
With all Your mercies, O Allah, the Most Merciful.

O Allah, our Master, the Most Merciful.
We accept Your judgment without offering any excuse,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 126
And we do not have the strength to bear the punishment
That You justify on us. You are the most capable of everything.
And blessings of Allah be upon our leader Prophet Muammad

,
And on his family and on his companions.

This du is followed by Al Ftiah.
With The name of Allah, the All- Compassionate, the All- Merciful;
Praise be to Allah, the Cherisher and the Sustainer of all the worlds; Most Gracious, Most
Merciful, Master of the Day of Judgment. You alone do we worship and Your aid alone
do we seek. Guide us on the Straight Path. The path of those on whom You have
bestowed Your grace, neither of those on whom Your wrath has fallen and nor those
who are misled.
When we are about to die, we can still hear our friends and relatives reciting
Quranic verses while we already look forward to Allahs response to our previous duas:
' ' ' '
.


.
.

.
. ' .'. ' .
. .

.

:'.

.. : '': .'
.

''. _':


Oh Allah, indeed You are the source of peace and from You, security is assured; and to
You all salutations return: greet us, O Allah with Salmun Alaikum (when we meet),
and make us enter Your Home, the Abode of peace and tranquillity; indeed, You are
Blessed and Most Exalted.

What we are required to do?
As soon as the umpire, the Angel of Death, declares we are out, we too must
immediately declare our shahdah: '

' _' '. ' ' <' _'




. .

<. .

Ash hadu
al l ilha il al Lh, wa ash hadu anna Muammadar Rasl Allah, meaning: I bear witness
that there is no god but Allah, and I bear witness that Mu ammad is His Messenger.
This should be fairly easy for all of us. Thanks be to our parents for having recited the
adhn (the call to prayer) in our right ear and the iqmah (the Islamic Anthem) in our
left, soon after we were born. The shahdah were the first words we learnt in our
mothers arms and hence remembered till the very end.
After having recited the shahdah we are expected to greet the angel with As
Salmu Alykum. This too, should not be difficult because as Muslims we are accustomed
to saying these words to every guest who comes to our home. We must also not panic
or get frightened at the time of death, because neither the fear of death will delay the
issue nor can we hide for protection in towers built high and strong (Q.4:78). The angel
will find us no matter where we are. It is for this moment that we had recited the
soothing dua after each complete reading of the Holy Quran
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 127
' i
.
.
_ _.

Allahumma nis wa shat f qabr meaning: O Allah, change my


fear in my grave into love.
Having greeted the angel with Assalmu Alaikum, we must behave in a peaceful and
tranquil manner, and face him with confidence. To do this we must hope that our good
deeds are heavy enough to tip the scale to the right, and that we have tried our best to
score more than 50% marks in all our exams on Earth (Q.101:6-7).
If we are still alive, it means that we have not yet accomplished our mission in this
world. In such a case the additional time becomes a gift from Allah. But if He takes it
back, we have no right to complain. We should in fact thank Him for exchanging our
short earthly existence for the eternal one in the Hereafter. There is a definite purpose
both in life and in death. Death brings us closer to our goal, viz. Allah, while each extra
day in life gives us an opportunity to do good deeds with a view of receiving our Book of
records in our right hand on the Day of Judgment.
Allah created death for a purpose. ' :. .'. c' _.'

.
Al
ladh khalaqal mauta wal ayta liyablovakum ayyukum asanu amal: He Who created
death and life, that He may try which of you is better in deeds. (Q.67:2). (Notice in this
verse that there is life after death). Every person must taste death. (Q.3:185). Death
puts a full stop to whatever we wish to do still in this world, good or bad. Allah has
written death in our destiny. c'
.

Nanu qaddarn bynakumul maut:


We have decreed death to be your common lot. (Q.56:60). However, no person can die
except by Allahs permission, the term being fixed in writing (Q.3:145). If Allah wants a
person to die in any particular land, He will give him a reason to go there. (adth: At-
Tabarni). Death being a part of us we have to live with it. In fact, no one would like to
part with his life if he were given a choice. If we were told to ask Allah to grant us one
single wish most probably it would be this for nearly all of us: O Allah, I do not want to
die. Let me live for ever.
The span of conscious life is not from birth to death, as we often think. It extends
from birth to eternity. Life is not restricted to the present terrestrial existence; it shall be
followed by another extra-terrestrial life. Man, being the choicest of Allahs creation, can
not end in a non-being. He is expected to go through various qualitative transformations
towards Allahs Attributes. How can one mention Allahs creative powers and wisdom,
and in the same breath say that all His plans would end up in naught? Allah Who has
created everything for a specific purpose would not discard the best of His creation (viz.
man: Ashraful Makhlqt) as a useless item or a non-entity.
'

_ .' .

What! Did you think that We had created


you in vain and that you should not be brought back to us? (Q.23:115). Does man think
that he would be neglected and uncontrolled? (Q.75:36). Allah has promised a second
creation which is to follow. ' .' _'.

. .

And that He has promised a second


creation to follow (of raising of the dead). (Q.53:47). And Allah never breaks His
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 128
Promise. ' .

_ .' ' . .. '



It is the Promise of Allah. Never


does Allah fail in His Promise, but most men understand not. (Q.30:6; 3:9). Allah has
promised to resurrect us (Q.22:7). On the Day of Judgment, Allah will create the like of
us (Q.17: 99). The first creation out of nothing is far more difficult to imagine than a
second creation which would be much easier because it would be out of something, viz.
from the DNA remnants of the first creation present in our dust. So why should we
doubt the second?
At the time of death, the two best friends - the soul and the body - part. The body
which consumed all the proteins, carbohydrates, fats, vitamins and minerals from this
earth goes back to the earth, and the r (soul), which originated from the breath of
Allah and was imprisoned in this body, flies out of the bodily cage with the speed of
light, free at last, and goes to barzakh, taking with it the video recording of ones entire
actions from birth to death. (This video has very little weight and poses no problem for
this bird during its flight. If a small microchip of the computer could carry millions of
pages of data, we could well imagine, how much an invisible chip designed by Allah
Himself, would be able to carry). It is theorised that our r (soul) would travel with the
angels, probably to a planet nearly 293,730 trillion miles away from this Earth, at the
speed of light at 186,287miles/second (or even faster!). From Allah, the Master of the
Ways of ascent, the angels and the r (soul) ascend unto Him in a day the measure
whereof is (as) 50,000 years (Q.70:3-4). Could this place be the barzakh where all our
souls are destined to go?
This is how the old story of the lover (grave) and the beloved (mankind) goes: the
grave tells man My friend! Ya abb! Since you came into this world from the fleshy
cradle of your mother's womb, you have not come to see me. I have prepared a nice
cradle for you made out of the same material that you were made up of. Come, my love!
Don't be afraid. This concept is reflected in this Urdu poem :
..::- } . . ..<, : .

Dhartee ko aakaash pukaar, aajaa aajaa prem dwaar; aanaa hee hogaa. The skies are calling aloud
to the Earth: come, come, my love! You have no alternative but to come.
Remember the dua to be recited after completing the reading of the Holy Quran:
Allhumma nis washati fi qabr: Oh Allah, change my fear of my grave into love! The
earth tells man: Take your time, my friend but don't forget. I am waiting. The same fate
applies to the moth that goes round the flame making the tawaaf (circumambulation) in
its own right, expressing thus its love and devotion, and merges with the beloved
scorching its wings to nought while the candle itself, standing still and mute, watches
the panorama all night long, with tears flowing down from its head until the very end
when it burns itself out!
No one goes again via the birth canal through which we exit. In Q.30:54 Allah
reminds us that He created us in a state of weakness and helplessness; then we were
given strength and later weakness again with a hoary head (with senility and its multiple
manifestations). Ageing is characterised by an over-all decline in mans capacity for
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 129
adaptation, physical infirmity and memory loss. There is slowing down of comprehension
and reactions. The elderly brain can deal with fewer items per minute than when it was
younger and any attempt to hurry an old person would make him confused. An Urdu
poem:
, .. ..,

.,: ....-:

r
Kamar khameedah nahin b sabab budhaapaa mn; Wo dhoond rahaa h zameen dafan k liy. The
backbone in old age is not bent without a reason; it is searching the ground for a burial
spot.
It is unfortunate that some of us do not believe that even after being reduced to
dust and bones, we shall be resurrected (Q.23:82; 37:16; 56:47) and yet such
disbelievers call themselves Muslims. Allah says that undoubtedly we shall be raised up
again after death (Q.6:36; 22:7) and then we shall be gathered for the Day of Judgment
about which there is no doubt (Q.45:26). Allah says: '' :. _.

_ .'
. .

(Q.2:28). How do you disbelieve in Allah, while you


were non-existent, then He gave you life; then He will cause you to die, then again He
will bring you to life, and again to Him will you return.
Many years ago we did not know for a fact that out of 400 millions there would be a
single sperm of the father which would succeed in fertilising the ovum (egg) of the
mother, while 3,999,999 sperms would die in the race. But it did happen and we were
born, although at one time we were non-existent. After fertilisation, we lived in the
mothers womb in a cosy world, as a zygote adhering to the wall of the womb like a
leech, and at that time we did not know that one day we would come out of the womb
into this kaleidoscopic world. This also did happen. Similarly, now we cannot imagine
that we would be going on to another world, but this will also happen, as per Allahs
promise.
Life and death go hand in hand wherever we may be. We should accept death as
part of our normal existence, as death is only the first stage in the life cycle of human
beings on this planet. Death is only a comma, not a full-stop in the sentence of life. In
fact, there is no full-stop for life, since life goes on to eternity in the Hereafter and never
ends. Death only puts a full-stop to our actions in this life, good or bad. With earthly
death, bodily life ceases but existence does not cease because we enter a new eternal
life. In fact, death is the beginning of an on-going extra-terrestrial existence. When life
on this planet ends, Allah offers a new life. There is only a partition called barzakh
between death and the Hereafter (Q.23:100). We think that when a person looks at us
when he is dying it must the last time we see each other. We are mistaken. We shall
meet him again many times in barzakh and in the Hereafter. In barzakh lies the kingdom
of the dead, where the dead are not dead but living in their own rights (Q.3:169). All
prophets who passed away are alive there, including Muammad

, Jesus, Moses,
Abraham, Adam and others, peace be upon them all. A funeral procession on planet
Earth is accompanied by a reception ceremony in barzakh. When we say a man is dead,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 130
the inmates of barzakh say a man is born. In every ones end on Earth is his beginning
in barzakh.
When carried to the grave, a dead person is followed by three things, viz. his family,
wealth and his deeds. Two of these things return, viz. his relatives and his wealth while
his deeds accompany him to the Hereafter (adth: Fat Al-Bri). After someone dies, all
his ability to do good deeds come to an end except three: (a) a continuing charity
(sadaqah jriyah), e.g. building a hospital or an orphanage, or digging a well, or
establishing a trust (waqf), (b) a source of knowledge, e.g. a school or a book, (c) a
virtuous child who prays for him (adth: Muslim).
Most of us think that when we die, we shall stay cosily in our graves for billions of
years until God appoints the Day of Judgment, and on this Day, we will join in a never-
ending queue with our records in our hands. In fact, it is not so. Let us see what Allah
says about the period of time between death and the Day of Judgement in the Holy
Quran: (a) ' _ .



'

_ .'

.
It will be as if they had
tarried an hour of a day (Q.10:45; 30:55); not more than an hour (Q.46:35).
(b) ' .

'

.'
.

The day they see it, it will be as if they tarried


but a single evening or at most, the following morning (Q.79:46); a day or part of a day
(Q.23:112-114). Just as when we wake up from a nap and we do not know how many
hours we slept, similarly, we shall close our eyes in this world and open our eyes
immediately in the Hereafter without any awareness as to how much time has passed in
between. It would seem to us an hour or less. We will be resurrected as the identical
person with whatever personalities we had acquired during our sojourn in this planet
(Q.76:28). We will have eyes to see, ears to hear and all parts of the body including our
taste buds (Q. 2:25).
So, our life would now continue on a different plane, with just a short break called
the Earthly death. This transition would seem to us who have just died on this Earth, like
a short nap lasting an hour or so. The explanation lies in the very concept of Time.

The Concept of Time
The notion of time or rather, the way we experience time, is linked to our consciousness.
(1) If we are in pain, the time hardly appears to pass by. This is because we are
conscious of our pain and of our surroundings.
(2) Perception of time alters with the use and abuse of various substances. Let us
suppose we take a person, administer a general anaesthetic and induce in him a deep
sleep for 10 hours or so. When he wakes up and we ask him how long he slept, his
reply will probably be, Hardly 5 minutes.
(3) Anyone who has gone into a coma for a few days or weeks and recovered will
usually reply: I never slept at all. This is because of the depth of unconsciousness
during the coma.
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 131
Similarly, death which seems the ultimate form of oblivion may actually last billions
of years by the reckoning of this world until the Day of Judgment comes, making us
think of never-ending centuries of being dead. Yet the time may hardly seem a second
to the dead person. The intervening period between death and the Day of Judgment
spent in barzakh may count as billions of years on this planet, but would seem as a short
nap to the person just resurrected.
(4) Although time began with the first Big Bang and shall end for us with the next Big
Bang, the clock of life for a person is wound only once when the child is born and
continues to tick until the earthly death. After that, time does not exist for us throughout
barzakh leading to eternity. In the Hereafter, no one would be wearing a watch.

Did Allah promise that we will be resurrected?
Some of us think that when we are dead and reduced to dust, then that is the end.
There is no more life, and no Hereafter! Yet we still call ourselves Muslims. We should
not. Have we not read in the Holy Quran, in which there is no doubt (Q.2:2) the verses
where Allah says:
' '

. .

.' ' . '


Say (unto them, O Muammad): Allah gives life to you, then gives you death; then
gathers you together for the Day of Resurrection, about which there is no doubt. But
most of mankind know not. (Q.45:26). If we do not believe in this assurance, it means
we do not believe that Allah has the power to give life once again. The Quran has
mentioned such sceptics and disbelievers: They say: when we are dead and have
become dust and bones, shall we indeed be raised up again? (Q.23:82; 37:16); Man
says, What! When I am dead, shall I be brought back alive? (Q.19:66). Some people
say: '' ' ':''

.



.

When we are actually dust, shall we indeed be
renewed into a new creation? (Q.13:5). ' ''.

c '


.

They
say their strongest oaths by Allah that Allah will not raise those who die In the same
verse Allah says: _ .' ' . '.


No. It is a promise by Allah


binding on Him in truth, but most of mankind know not. (Q.16:38). We know Allah has
promised another creation that shall follow this present one. _' .' _'.

. .

And
that Allah has promised the last creation (of raising of the dead). (Q.53:47). And we
must remember this verse: ' _'

. .

:'

Lo! He never breaks His promise. (Q.3:9).


In fact, we are reminded that we shall be resurrected barefooted, uncircumcised,
naked and free from all bodily defects (Hadith: Al Bukhri).
Why then should we doubt that we will be created once again? If we are sure about
our first creation from nothing merely with Allah saying: Be! And it is. (Q.6:73), and the
creation of universe also from nothing just for our sustenance, why should we doubt the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 132
second creation in the Hereafter? It is even easier for Allah to resurrect and create us
from something already present such as components of our own dust which contain the
same elements as the human body. Allah says:
'' :. _.

_ .'
. .

How can you


disbelieve in Allah, seeing that you were without life, and He gave you life; then He will
cause you to die, and will bring you to life, and again to Him will be your return?
(Q.2:28). Allah says: Dont they see that Allah who created the heavens and the Earth is
able to create the like of them once again? (Q.17:99). Then He gives you death, then He
gives you life. (Q.30:40; 26:81; 53:44; 3:27; 30:19; 10:31).


Appointment with Al-Mlik: actually meeting Him
Allah created many things in pairs, e.g. night and day, man and woman, positive and
negative electrical charges, right and wrong, etc. Similarly, Allah has also created the
ultimate pair: the desire to live and the certainty of death. Some of us unfortunately, do
not believe in the actual MEETING with our MLIK (Q.30:8) in spite of Allahs warning:-
(1) Be God-conscious and know that one Day you will meet Him. (Q.2:223).
(2) Those who deny Our revelations and the meeting in the Hereafter, their works are
fruitless. (Q.7:147).
(3) They who disbelieve in the Revelations of Allah and in meeting with Him, have no
hope of My Mercy. (Q.29:23).
The first trumpet would announce the death of the entire universe including mankind
(Q.27:87) and the second blast would announce universal revival. The clock of time, that
began ticking with the first blast of the Big Bang and the formation of the universe shall
stop ticking when the whole expanse of the universe, is folded up. The second blast of
the Big bang shall usher the Resurrection (from Latin resurrctinem meaning to rise
again). When exactly would this happen is not known. Decision as to the Hour of
Judgment may come at any moment. It could take place even now before our very eyes.
Man would be resurrected as the same person on the Day of Judgment. This re-
creation would include the revival of our past memories from the memory molecules in
the DNA of our chromosomes. When resurrected, even our taste buds would be the
same as we had them on Earth, whether for tasting food or other pleasures. In Heaven,
which would include the entire cosmos, we would get fruits with the same taste as on
earth (Q.2:25). A scientist writes: Imagine being teleported. A special scanner records
the state of every cell in the brain and body and digitally encodes the information for
radio transmission. The body is destroyed in the process but reconstructed as soon as
the signals are received and decoded at our destination. We arrive in precisely the same
condition that we left, identical in body and brain.
It is clearly against both logic and justice that men of righteousness should have the
same end as men of sin. Not equal are the inhabitants of the Fire and the inhabitants of
Paradise. (Q.9:20). Should Allah prepare a red-carpet reception for those blood-thirsty
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 133
tyrants who have blackened the canvas of history with their shameful deeds? Some evil
deeds deserve an ever-lasting and never-ending penalty (Q.32:14). They come to grips
with the harsh reality when the catalogue of sinful events is presented to them in the
Hereafter, only to realise in the final analysis that all this was a self-inflicted punishment.
While we were on Earth, we could not see Allah, but when in Jannah, we shall be
able see Him (Q.75:22- 23). Prophet Muammad

has said: _. '


.
.

Definitely you will see Allah with your own eyes. (adth: Bukhri).
Accompanying each resurrected person will be a Driver (the Angel of Death) and a
Witness (his video cassette) (Q.50:21). Our final drive will be to Allah (Q.75:30). It will
be actually possible to see the angels on the Day of Judgment (Q.25:22).

The Divine Scale is now ready to operate in the presence of Allah Who is the Most Just
of Judges (Q.95:8). We will be judged according to what we actually did or failed to do.
On Earth, when we were told, Fall not short in the measure and establish weight with
justice. (Q.55:9), it was a command for us to restore the balance. It was an indication to
us that we would be treated likewise in the Hereafter with respect to our actions. On the
Day of Judgment, the balance shall be absolutely correct (Q.21:47). Those whose scales
are heavy with good deeds shall prosper and shall attain salvation, while those whose
scales are light, shall be in perdition (Q.23:102-103; 101:6-9). The prayer on the lips of
all of us would be, Oh Allah! Save us from disgrace on the Day of Judgment. (Q.3:194).
Allah is the Only One Who knows which one of us deserves to go to Heaven and which
one to Hell. Those of us who proclaim ourselves as pure and pious may find themselves
mistaken (Q.53:32).
God created both evil and good and also gave to mankind guidance in the holy
Quran to recognise them and differentiate between them. Man now knows about the
consequences and is capable of doing either at will. This has made life on earth like
sitting for an exam. Its result will be announced on the Day of Judgment when each
examinee shall receive his/her grade, be it high or low, with consequent joy or sorrow,
for promotion or demotion. On the Day of Judgment, we will not be asking Allah for
Judgment. We will be asking Him for mercy, because we will be our own judge, with our
ledger of deeds in the right hand (Q.90:18) or in the left hand (Q.90:19) depending on
the nature of our deeds. This personal record in the form of a video is the exact
duplicate of what was written concerning us in the divine computer called Al Lauum
Maf (the Guarded Tablet). Allah qualifies and quantifies the consequences of our
deeds. People who thought that they were doing good deeds while doing wrong ones,
will find their efforts wasted (Q.18:104). We should not be deceived by the niceties of
this world and take our religion for a song, mere amusement and play (Q.7:51). On that
Day, Allah will not speak to those, nor look at those, nor make them advance spiritually,
nor purify those, who could not have cared less and had sold out their religion for a trifle
(Q.3:77; 2:174). In the Hereafter, the wicked will not be able to see the Divine Light
(Q.83:15).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 134
Our accounts will be given to us and we only have to accept them (Q.75:13-15). We
will find that All that we had done in this world had been recorded with absolute
certainty. (Q.45:29; 50:18). On that Day no question would be asked of man or Jinn
(Q.55:39). Man will bear witness against himself (Q.75:14). Our record shall be given to
us (Q.69:19-25; 18:49) and we shall see for ourselves whatever right or wrong we did
(Q.99:7-8). This book of our deeds would leave out nothing, good or bad (Q.18:49) and
would be sufficient for all charges against ourselves (Q.17:14). We shall be given a
chance to plead should we so desire (Q.7:53) but if the appellant had been a sinner, he
will be confused (Q.28:66). However, the retribution of evil will be exactly according to
the degree of evil committed but the reward of good will be far beyond their merits, on
account of the Mercy of Allah (Q.28:84).
On the Day of Judgment, every person would be rewarded by the measure of his
own endeavour (Q.20:15) and wages will be paid in full (Q.3:185). Allah recompenses
every person for his earnings (Q.14:51) and ranks in the Hereafter are given to people
according to their deeds (Q.6:132). Every person would receive what he or she
deserves.
Judgment does not depend on what mans parents, his friends or he may say about
himself. It will depend upon the actual balance of the persons past deeds. The courts in
this world are usually more merciful if the accused is rich or influential, but in the
Hereafter, Allah cannot be influenced or bribed, and money will have no value. The
human element of favouritism through money and corruption will be absent in Allahs
decree. On this Earth, laws are like cobwebs. The small offenders get caught while the
great ones break through.
' _. ' ': ' _ '


.
Innaka mas lu yaumal qiymah m
dhaktasabtu wal yaqlu manin tasabtu: On the day of Resurrection, you will be asked
as to what you have earned and not what your ancestry is. One in Persian:
. . . ; . . ,- .


.
. -
-

They will ask you what are your deeds, not who is your
father. That Day, no one will bear anothers burden (Q.6:164).
On that Day, the sinner will restore what he had misappropriated and every person
will receive his due (Q.3:161). Judgment between the victim and the offender will be
absolutely fair and will take place in front of Al-Mlik, Who is the Best Judge. It would be
a process of give and take of marks, values and deeds, between the victim and the
perpetrator, on the Day of Mutual Loss and Gain (Q.64:9).
On Yaumid Dn, ranks, grades and dignities will be awarded according to each
individuals progress report of his deeds on earth (Q.6:132). The classification will be in
descending order with prophets on the top, then sincere devotees of truth, followed by
martyrs, and then righteous people (Q.4:69). In this verse, devotees of truth are
preceded only by the prophets and are given preference to martyrs and the pious. This
Quranic preference increases the importance of organs like the brain and the tongue
that Allah has gifted us and which assist us in guarding the truth in our speech, thoughts
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 135
and action. This verse also tells that we must watch every word we utter and every act
we do.
People will be sorted out (Q.81:7) and divided in three groups, depending on the
position of the arrow on the Divine Scale:
(1) Those foremost and nearest to Allah called muqarrabn (Q.56:11).
(2) The Companions of the Right Hand (Q.56:27-40), comprising the righteous people or
those who persevered in this world seeking the presence of Allah, established prayers
and gave in charity. Their wishes would be fulfilled as they are about to achieve the
Eternal Home (Q.13:22). Their blissful future and jubilation in the Hereafter will be the
result of an excellent life on earth.
(3) The Companions of the Left hand (Q.56:41-56) who will be in agony. These mostly
rich and wicked people (Q.56:45-46) will taste from the Tree of Zaqqm (Q.56:52). They
had spent too much of their valuable time on earth in the pursuit of pleasurable events
to the detriment of eternal goals. They had abused and wasted their God-given gift of
time. On Judgment Day, the joy of the righteous and the Glory of Allah shall be hidden
from the eyes of the sinners who shall have with them their Register of Wrong Deeds.
However, the intercession belongs to Allah (Q.39:44). Some of us may get reprieve from
the fire and be admitted to Paradise (Q.3:185). Allah will forgive you your sins and admit
you into gardens. (Q.61:12).
Yaumid Dn is known by many different names. This is so because different
circumstances require different treatments. How would persons such as a child that died
before maturity or a person who was born mentally retarded or with abnormal
chromosomes, be able to give his account on the Day of Judgment? Hence, for such
cases, the Day would be called by a different name. The pen does not record the deeds
of three persons: the child until the age of puberty, the sleeping person until waking up
and the senile until sane. (adth: Abu Dwd). There are many other instances on how
Allah would decide on the Day of Judgment.
Whatever good we send in advance for ourselves, we will find it with Allah
(Q.2:110). Those of us who would enter the grave with truth and honour shall also make
an exit on the Day of Resurrection with truth and honour (Q.17:80). The striving for
righteous deeds will restore us to the Society of the Righteous (Q.4:69). If we receive
our records in the Right Hand (Q.69:19) or better than that, if we are one of the
foremost among those nearest to Allah (muqarrabn Q.56:10-11), then on meeting Allah
we can expect Him to give us a personal invitation and to address and greet us with:
_ ':'




Salmun Alaikum. Their salutation on the Day they
meet Him will be Salm: and He has prepared for them a great reward. (Q.33:44), and

.

' ' ' ' .'


.

_ :'. ._: :


O you serenely confident person! Return to Allah well pleased and content in His Good
Pleasure. Enter then among My devotees, enter My Heaven (Q.89:27-30).

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 136
The Hereafter
Some of us refuse to believe that we will be resurrected (Q.6:29) in spite of Allahs
promise to resurrect us (Q.16:38). In fact, Allah feels insulted when man says that Allah
will not resurrect him as He created him before. (adth: Fat Al-Bri). Life after death is
not a matter of conjecture but a certainty, and firm and unshaken belief in it is one of
the articles of Islamic faith.
The concept of Heaven differs among different people. Some who do not have
absolute certainty in the Hereafter say that heaven is a figment of our imagination and is
a mental state within us and we can find it during enjoyment of the good times on earth
or through prayers, meditation, nirvana, drugs, etc.
The Quran says and we unreservedly accept that meeting Allah personally is not a
falsehood but a certainty (Q.6:31). Just as our creation was as a single individual
person, our resurrection will also be like a single person for individual assessment
(Q.31:28).
.'. ' .

(In this verse, nafs is mentioned meaning person.


Allah did not mention r or soul in this verse). We will be held accountable alone before
Allah for our actions on the Day of Judgment. Those of us, who turned to Allah in
sincere repentance, hoping that He would remove evil deeds from our records and admit
us into Paradise, would be supplicating: . '. . '

.
...O Allah, perfect our
Light for us and grant us forgiveness (Q.66:8). Ties of blood and friendship would
carry no weight in the Hereafter.
After the passing of Judgment, we will be transformed into shapes we do not know
about (Q.56:61). We do not know what we will look like in Heaven, although we have a
fair idea of what our companions would look like. Our common mission is called
DESTINATION AL-MALIK. For all of us on this planet the home-coming (mar) means
coming back to Allah (Q.3:28; 5:18; 35:18). For the righteous, it would be a pleasant
Home-Coming and an evil one for the sinners (Q.9:73). Allah is supreme in forgiveness
as well as in imposing penalty (Q.41:43). The consequences meted out in the Hereafter
are ruled by the law of personal responsibility for deeds carried out on planet Earth. Man
has a fascination for the prohibited and is prone to evil. Hence the reward for good is
better than the deed itself while the evil-doer will be punished only according to the
extent of his deed, as justice demands (Q.28:84). God Who created human beings will
never abandon them and will always provide them with the guidance they need. Gods
sense of justice requires that people be informed through prophets about what is right
and what is wrong and once the warning is done He holds them accountable for their
actions and beliefs. The major sinners will be eternally damned with continuous sobs and
cries, while the blessed will enjoy the Garden (Q.11:106-108).
Waffa means to bring to completion for full accountability, or fulfil ones promise, or
discharge ones obligation completely with full due. At the time of death of persons who
had wronged themselves by sinning without any repentance, the angels fulfil their duties
to the very end by asking them to enter the gates of Hell (Q.16:28-29). In contrast, for
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 137
persons dying while performing good deeds, the same angels fulfil their duties by
conveying their salms and good news of Paradise to them (Q.16:32). Since we do not
know when and where death will come to us, we must be prepared for it at any time
and at all places. As Allahs Khalfah (vicegerent) on Earth, we should die with our boots
on while doing good deeds in conformity with our supplication: '.

.' c


Wakhtim bi liti a

mlin. Make our actions end up as righteous or O Allah, seal


our deeds with righteousness ". Since we do not know when we are going to die, we
should be doing good deeds all the time, so that we would not be caught unaware by
the Angel of Death. If a person dies while doing good deeds, he will enter Paradise.
(adth: Amad bin Hanbal). It is interesting to note that just as there are seven stations
of Heaven, there are also seven gates to Hell mentioned in the Quran. In the adth
Muslim, an eighth gate to Paradise called Ar-Rayyn, which is meant for fasting persons
is also mentioned (raiyn refers to one whose thirst is quenched: Mishkt). Sheikh Sadi
has photographed the scene:
.-.:....

<,..,::
Qiyaamat k baazaar meenoo nahand, manaazel b a'maal neekoo dahand. On Judgment Day
when Paradise would be allotted, residences would be according to the scale of good
deeds.
Initially, all of us must pass through some degree of Hell. There is not one of you
who will not go down to it (Hell) that is settled and decided by Allah. (Q.19:71). By this
process the soul will be rinsed of all impurities it might have collected during its earthly
sojourn due to Satanic influences and will be cleansed before being allowed to enter
Paradise where it would have a full vision of Allah for eternity. Although some sort of
punishment is essential in Hell, the main objective is purification which is a pre-requisite
for entering Heaven. A pure soul of any human being which has only divine qualities was
never meant to reside in Hell. Some of us will have already entered Paradise while
others are being punished in Hell. God would cleanse the human soul to the same state
of purity as when it had first entered the foetus. Through divine justice everyone gets an
equal chance to eventually attain the required qualifications for heaven, regardless of
our intelligence, congenital or acquired defects, education or ignorance, wealth or
poverty, and religion. To the men a share from what they have earned, and to the
women a share of what they have earned (Q.4:32). However some Islamic scholars
maintain that some of us will go to Paradise without undergoing any punishment,
however small.
All of us will not be treated equally because some of us had done better than others.
' .'. .' .' _

Not equal are the inhabitants of the Fire and the


inhabitants of Paradise. (Q.59:20). ' _'. '' _'




.

. .

As for the
righteous, they will be in Bliss, and the wicked, they will be in the Fire. (Q.82:13-14). We
will be allotted different ranks and different places of entry into our residence. Both
painful and pleasurable rewards in the Hereafter shall be commensurate with our deeds
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 138
in this life. Although our Source is one, our goal is one, and our path is one, still our
journey in this world leads each one of us to a different entry point at destination. Hence
at our destination, we will face different gates. The type of reward in the Hereafter will
depend on the quality of effort we used in making choices in our daily interactions on
earth. Hence, different persons will have different ranks in the Hereafter as portrayed by
Sheikh Sadi:
..-.'. ,.

... . ,:: :.


Karam kon k fardaa k deevon nahand; Manaazil b meqdaar ehson dahand. Be magnanimous,
because tomorrow (on the Resurrection Day) when they will hold the audience,
residences will be allotted by the measure of the good deeds. God is concerned more
about our deeds than our beliefs. Life on earth is like an examination hall where our
deeds will be justly graded on the Day of Judgment. The most valuable deeds would be
those of charity and kindness rendered with no strings attached.
Paradise is also a place of bliss and in the Hereafter an inheritance for those of us
who were righteous on earth (Q.19:63; 43:72). It is also called Heaven (derived from old
English Heofon or the place where God dwells). Angels surround the throne of Allah
while glorifying Him all the time (Q.39:75). On the Day of Judgment, all persons of
whatever creed, will be judged for their beliefs and actions, sorted out (Q.81:7), and
assigned in their resurrected bodies as individuals (Q.31:28) for consignment to eternal
bliss in the gardens of Paradise or damnation in the fire of Hell. It would also be seen
that persons who deserved Heaven, were not much different from others but did things
differently in their daily encounters in the society.
There will be a Home-Coming ceremony for the righteous. All those who had
practised taqw (God-consciousness) shall be grouped together and taken to Paradise
(Q.39:73) where they shall be greeted with Salmun Alaikum. Paradise would be
brought forward for the God-fearing persons (Q.26:90). They will be in the midst of
gardens and rivers in an assembly of people enjoying the realisation of Truth, in the
presence of the Sovereign, the Omnipotent (Q.54:54-55). All our vocabulary and the
imaginative powers we possess defy descriptions and are incapable of portraying the
picture of the Hereafter. Just as tomorrow of this world is better than today because of
advanced technology, the Hereafter will be better than this Earth (Q.93:4).
The Arabic word jannah is derived from verbal root jan, which means a hidden or an
enclosed place. Traditionally it is associated with a garden, its Arabic plural being jannt.
It is a term used for the region of celestial bliss, commonly referred to as Paradise. (The
English word paradise is derived from the Greek pardeisos meaning an enclosed
orchard). Paradise is the heavenly realm of gardens which was the original home of
Adam and Eve, before their disobedience to Allah and their expulsion to earth. A similar
residence will also be the eternal abode of those of us who earn it through a virtuous life
and shall inherit the garden in the Hereafter (Q.19:63). Opinions vary among some
Muslim scholars as to whether the detailed description of Paradise (Jannah) and Hell
(Jahannam) are literal or symbolic. The nature of the punishment of Hell has
controversial answers. Some say that Hell is the remorse or loss of the happiness in
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 139
Paradise while others believe in actual physical pain. We as Muslims must accept what
the Quran says, be it literal or symbolic, bearing in mind that we do not know what we
would look like in Heaven or in Hell (Q.56:61-62).
Observance of six things promise us Paradise: Guarantee me six things and I will
guarantee you Paradise: when any one of you speaks, he should not lie; if he is
entrusted with something, he should not betray that trust; if he makes a promise, he
should not break it; lower your gaze; restrain your hands; and protect your private parts.
(adth: Tarkh Al-Khab). Admission to Paradise is one of the greatest triumphs for
those of us who are truthful and who fulfil the role of being pleased with Allah and of
Allah being pleased with them (Q.5:119). The greatest bliss is the good pleasure
(riwn) of Allah (Q.9:72). Any man or woman, no matter what religion he/she belongs
to, who does good deeds shall receive Allahs reward to the best of his or her abilities
(Q.16:97). On the Day of Judgment, the faithful will be directed to the gardens in the
magnificent company of prophets, truthful persons, martyrs and the righteous (Q.4:69-
70).
Although we do not know what we shall look like in Paradise, we are given a fair idea
of what our companions would look like, since there are many references in the Quran
to the Hereafter. They will have large lustrous eyes (Q.44:54; 52:20) like pearls well-
guarded (Q.56:22-23). Paradise itself is described as gardens beneath which rivers flow
(perhaps floating hydroponics, Q.2:25 and many others), where there are beautiful
companions and couches covered with brocades with abundant drinks and familiar fruits
with the same taste as on earth (Q.2:25). Possibly there would be similar trees in the
gardens of Paradise like those on Earth. There will be chaste companions called hr,
restraining their glances (Q.37:48-49), of equal age (Q.38:52; 78:33), made out of
special creation (Q.56:35-36) and untouched by man or jinn (Q.55:56). (If human
beings can now clone human beings in multitudes, Allah can do much better).
r means pure ones, both among male (awar) and female (awr), having
intense white and black eyes similar to gazelles whose black iris are in sharp contrast
with the clear white sclera around them. r implies the idea of purity, beauty,
faithfulness and intellect. In the Quran, (Q.55:56) hr is meant as the plural of aur
(feminine) who will be our companions. Serving us in Paradise would also be youths
(wildn: males) (Q.56:17-18), like preserved pearls (Q.52:24). Each of us, whether male
or female, will have our own companion, made out of special creation (Q.56:35), and
called hr. Grammatically the plural hr does not denote feminine or only feminine
(Q.44:54; 52:20). r is the plural of both aura (singular feminine) and also awar
(singular male). The companionship of hr is for all in Paradise, both men and women.
Thus hr is a plural term, meaning, Fair ones, male and female, superior and pure
among things of its kind, and of clean intellect.
In Paradise, Allah will remove all hatred and bitterness from our hearts (Q.7:43).
There will be no sensation of fear nor grief (Q.43:68) but peace and security (Q.15:46)
and no further death (Q.44:51-57). All sorrow will be removed (Q.35:34) and joy will
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 140
prevail (Q.36:55). It will be our place of final return. There will be no headache,
hangover or intoxication from the drink (Q.56:19).
The width of Paradise is the combined width of the heavens and the earth, i.e. the
whole universe, to accommodate all mankind of past, present and future generations
(Q.3:133). The climate will be temperate, neither too hot from the sun nor too cold
(Q.76:13). Our light would run forward before us and by our right hands (Q.57:12).
There will be no frivolous talk nor mischief but only salms (Q.19:62; 56:25-26). We will
not feel tired (Q.15:48). We will hear no untruth (Q.78:35). Thirst would be quenched
with a pure drink with a mixture of tasnm (Q.83:25-27). We would face Allah with
tranquillity and confidence, through a personal invitation we had from Him, to come into
His heaven (Q.89:27-30). This Paradise promised to us is somewhat different to the
gardens where Adam and Eve had resided where there was Satan but no Hur.
Although we know what our companions would look like in Paradise, we do not know
what we ourselves would look like and into what shape we will be transformed (Q.56:61-
62). It is obvious that although in Jannah we would be referred to as persons
(Q.21:102) (notice that nafs - self or person - is mentioned and not r - soul), our
physical body would have a different anatomy. We shall eat and drink to our hearts
content (Q.52:19; 77:43) but we would not urinate, defecate, blow our noses, spit or
reproduce (Amad bin Hanbal). We will not have our reproductive organs, a urinary
bladder or colon. There would be no sewer system in Paradise. Dwellers in Paradise will
be those that succeeded (Q.7:8) in conformity with the words of the adhn (call to
prayer): Hurry towards success.
There will be tranquillity and peace and no quarrels or fighting in Drus Salm (the
House of Peace and Tranquillity). We shall get all that we desire and all that we ask for
(Q.25:16). We will be joined by family members who had performed deeds that made
them eligible for Jannah and we will be in company of friends and relatives who have
joined us (Q.40:8; 13:23-24).
It is due to Allahs mercy that heaven has eight gates and Hell seven. The Quran has
called Jannah by different names. Some scholars take these names to denote different
gates meant for entering different locations in Jannah (Paradise) (Q.39:73), viz:
(1) c

.
_


Jannti Adn: (Q.9:72): The Gardens of Eden or the Garden of everlasting
Bliss for the faithful.
(2) .:' c

.


Janntul Firdaus: (Q.18:107): The Gardens of Paradise, to welcome and
entertain the faithful with righteous deeds.
(3)

'

Jannatul Khuld (singular): The Garden of Eternity and Immortality, for the
righteous (Q.25:15).
(4) _.' c

.
Janntul Maw (Q.32:19) Gardens as hospitable homes for persons
good deeds (The Gardens of Retreat).
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 141
(5) .' c

.

.
Janntin Nam: (Q.5:65; 22:56) The Gardens of Bliss and Delight for the
righteous.
(6) ' ':

Dr us Salm: The Home of Peace in the presence of Allah. Allah shall be


mans friend, because he practised righteousness (Q.6:127).
(7) '' ':

Dr ul Qarr: (Q.40:39): The Home that would last (the Hereafter).



In contrast to Paradise, there is another stage set for the sinners, the unbelievers
and the hypocrites (Q.9:73), who shall have a different welcome because of what they
had forwarded (Q.38:60). The believers shall be invited to Paradise, while the sinners
shall be driven to Hell (Q.19:86). (The English word Hell is derived from the Old
Icelandic Hel, the goddess of death of the underworld). Whosoever opposes Allah and
His Messenger, for them awaits the Fire of Jahannam (Q.9:73) where they shall dwell,
much disgraced. This fire will envelope the evil-doers (Q.18:29). (Jahannam or Hell is
also known in Jewish as Gehenna. Near Jerusalem, there was a valley of Hinnom, where
children were said to be sacrificed as burnt offerings to Baal and Moloch (Semitic
deities). Some Israelites are also believed to have sacrificed their children there, giving
the valley an abominable status. Later, the valley became a refuse dump where fires
were maintained continuously to prevent pestilence, and became known as Gehenna.
Hence, in the New Testament, Gehenna became synonymous with Hell).
Allah has warned us of horrendous consequences of evil deeds in the form of boiling
water (Q.22:19-22), blazing fire (Q.25:11-12) and other punishments (Q.39:16 and
Q.29:55) so that we should take heed and refrain from doing wrong in this life. The
place where evil doers would dwell is called Jahannam (Hell). It is a place of torment
meant for the damned, who will be deprived of Allahs presence. We must accept
unconditionally the consequences of our own actions because we alone are responsible
for making the choice in the first instance. Although no human being can act if it is not
Allahs will, it was still His decision to give humans the power and the faculty of free
choice. Therefore, Allah is just in holding mankind accountable for its sins. Sins
committed wilfully or unintentionally carry different penalties. Minus marks are actually
EARNED by committing sins wilfully (Q.2:85). Punishment is proportional to the guilt of
the individual while Allahs mercy is overwhelmingly in mans favour. For man to have a
free-will and a choice, Allah has endowed him with guidance, and eyes to see, ears to
hear and a brain to understand the difference between good and evil. We can obey
Allahs laws or disobey them. In absence of guiding and determining conditions, free-will
would produce randomness depending on whether we form an alliance with Allah or with
Satan. The choice is ours. If we use our brains or listen to Allahs commandments, we
can avoid the fiery consequences of Hell (Q.67:10).
Hell has an unlimited capacity (Q.50:30) and will be filled with evil doers among
mankind and jinn (Q.11:119). Hell which has seven gates for different classes of sinners
(Q.15:44) will be guarded by nineteen angels (Q.74:30-31). The fires of Jahannam will
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 142
consume all the foul objects thrown into it. (This process is different to the consumption
and compaction of organic matter deposited over centuries in the deeper layers of this
planet Earth. Through such compounding, all dead human beings, animals and plants on
Earth get transformed into fossil fuels such as coal, petroleum and gas for industrial use,
and such is going to be the fate of our physical bodies too after we are buried in the
earth for centuries, whether we are pious or otherwise). This Persian poem explains:
. . ,... .:.,

.. , . ,..: . :. ;
Miyani zahdo randee aalamee daaram nameedaanam; k charkh az khaak man tasbeeh yaa pymaanah
meesaazad: Between ascetism and libertine is a wide world of what I do not understand;
whether my dust would be turned into a rosary (tasbeeh) or a flask of wine.
The sinners shall be known by their marks (Q.55:41) and hold their records in their
left hands (Q.69:25-29). Some hard-hearted offenders shall be made to undergo
repeated torture (Q.25:13-14) when they shall neither live nor die (Q.20:74; 87:13). The
process of purification shall gradually delete such traits of character as hoarding,
arrogance (Q.7:48), malice, jealousy, homicidal tendencies and a host of other
undesirable dispositions so that we may become eligible for the final felicity. The process
of cleansing shall begin after the Day of Judgment (Q.3:77).
Allamah Bukhri (d.870), the author of one of the most authentic collections of
hadith known as Sahih al Bukhri, says that we shall enter Paradise only after we are
cleansed. However, Allahs mercy is boundless and it is possible that some of us may be
allowed to enter Paradise, probably of a lower grade, in spite of our sins, which shall be
forgiven. While already in Paradise, certain corrective procedures shall be instituted so
that our ills may be removed (Q.48:5) in any way Allah wills. Even in the lower grades of
Paradise, life would be far better than the one on Earth, because of our r being
continuously refined. Every new entrant to Paradise shall be introduced step by step to
the final stage of perfection. Maybe that is why there are different gates leading to
Jannah.
It makes some sense when persons jokingly comment that those who caught
sufficient Hell on Earth will go straight to Paradise. In Q.2:155-157, Allah says that He
showers His blessings, mercy and guidance on those who patiently persevere when
afflicted with calamity on Earth. Calamities provide us with an opportunity to pin-point
our past mistakes and shortcomings and strengthen our resolve in improving ourselves,
while asking Allah for His assistance in solving problems. There are many other benefits
in pain and suffering, viz. the gift of the birth of a child after extremely painful labour
which is accompanied by secretion of endogenous opioids such as encephalin and
endorphin and many other neurotransmitters in the brain with tranquilising properties
which allay anxiety and remove pain. Adverse times and hardships also lead to the
cleansing of r for the life to come. People who encounter suffering and adversity, have
better chances of going to Paradise (Q.2:214). No worry, calamity, distress, illness or
grief strikes a believer, even the prick of a thorn, except that it will expiate the sins from
him because of this. (adth: Amad bin Hanbal). The rich ones living at ease in this
world would be punished (Q.23:64). The poor will enter Paradise before the rich
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 143
(adth: At-Tirmidhi) and, Majority in Paradise would be poor and pious persons. (Sunan
Abu Dwd). A person with dishevelled hair and covered with dust may be better in the
sight of Allah than most of us well-dressed persons. Shaikh Sadi paints the picture:
. , .- .> >. .- ,.. . . . . .

Besyaar kasaa k andaroonash choon rad meenaalado


choon barq labash meekhandad. There are many persons who tremble inside like thunder
while their lips are smiling bright like lightning. The rich people of this Earth may find
themselves to be paupers on the Day of Judgment, while the lowly, the despised and the
persecuted may acquire great dignity and honour there. All tendencies responsible for
mistakes and sins shall be removed in case of the righteous and evil shall be changed to
good during the cleansing process (Q.64:9). It is only natural for a human being who
has gone through his lifes journey, to have committed a certain number of serious
mistakes and sins which would have contaminated his r (soul). When we look back at
our own history of childhood and later days, we find areas of our stupid misdemeanours,
various forms of juvenile delinquency, sexual misinformation and foolish escapades.
These are chilling thoughts that send cold shivers through the body. The r that
entered our body in the fourth lunar month of conception was pure as it had come from
the Breath of Allah. In the course of life when it resided in our body, it was polluted by
the sins committed by u. Hence, every single man and woman must pass through Hell
(Q.19:71) so that the rh might be cleanse.
Hell is the destination for the rebellious (Q.78:22- 23) and the wicked (Q.32:20) who
shall abide therein for ages. It shall be filled with those jinn and mankind (Q.32:13) who
neither attempted to see nor hear nor understand, and who never took heed (Q.7:179).
It is meant for all those who followed Satan. Hell or Hell-Fire is the name of the fire with
which God shall punish His disobedient, unrepentant and unbelieving servants in the
abode called Jahannam in the Hereafter. It is a place of torment referred to as Nr (fire).
Just as harmony and peace indicate bliss and salvation, so disputes, pandemonium,
physical and mental torture, indicate Hell for those, who wilfully rebel against Allah.
When warnings, one after the other, are not heeded and the probation time gets over,
then justice displaces mercy and punishment is resorted to. (Islam rejects the idea of
salvation as perceived by our Christian and Hindu brothers. In Christianity, salvation
means purification from the Original Sin through the death of Jesus Christ. Islam rejects
such a concept of the Original Sin. Unlike Christianity, Islam emphasises personal
accountability since man has been endowed with the freedom of choice. That is why the
doctrine of vicarious atonement is abhorrent to Islam; and for the same reason sinners
cannot be saved while punishing the innocent. Christians argue that for the Original
Sin of disobedience committed by Adam, God sentenced the whole of humanity to
eternal punishment in Hell, except those who believe that God had later sent His only
Son to the world, and this Son of God, Jesus Christ, ascended the cross to save the
humanity through his sacrifice. In Hinduism, salvation means escape from the cycle of
multiple births and rebirths. This concept of rebirth is not acceptable to Islamic
Theology).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 144
Hell (Jahannam) has seven gates and each gate is assigned for a separate class of
sinners (Q.15:44). These are as follows.
(1)

La (Q.70:15) is for people who turned back from the guidance of God, and
went away, and amassed and hoarded the wealth.
(2) '

Al-oamah (Q.104:4) is a fire held like a vault over the hearts of every
scandal-monger, backbiter and such that gathered wealth and hoarded it.
(3) '

Sar (Q.4:10) is the fire blazing for those who devoured the property of
orphans unjustly; and who denied the Hour of Judgment (Q.25:11).
(4) .

Hwiyah (Q.101:8-11) is a bottomless pit with fire blazing fiercely for those
whose balance of good deeds was found light.
(5)

Saqar (Q.54:47-48) is a fire that darkens and changes the colour of man
(Q.74:26-29). It is for those sinners who have strayed and are engrossed in folly, and
(Q.74:42- 43) for those who did not pray nor fed the poor and denied the Day of
Judgment.
(6) '

Al-Jam, the Blazing Fire (Q.2:119) is for unbelievers (Q.5:10) and for the
perverse (Q.26:91).
(7) ..'

.
'

.'

Ad darkil asfali minan Nr (Q.4:145) or the place in the lower


depths of the Fire is meant for the hypocrites.

Reminiscences from the Hereafter
Here an attempt is made to show how a person shall critically review his past from the
vantage point of the eternal abode after he is resurrected.

(1) There was a Home-coming (ma r) reception by Allah for each one of us.
' <'

.
' .'

....There is no God but He: to Him is the final goal. (Q.40:3; 50:43).
Some of us had an evil Home-coming in Jahannam (Hell). .And evil is that goal.
(Q.64:10), while others who were righteous had a joyous welcome in Jannah (Heaven).
_' . ' '
.

.
'. .'


The eternal garden, promised to the
righteous. For them, there is a reward as well as a goal. (Q.25:15).
If all of us had really believed in Allahs promise of such a glorious reception in the
Hereafter, we would have developed friendship with Allah while we were on Earth, so as
to achieve His good pleasure. '. ' _
.

Allah well-pleased with them and


they with Him. (Q.98:8). We might have even been one of the muqarrabn, _

i.e.
those nearest to Allah (Q.56:11) or at least in the category of A bul yamn
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 145
.' .'

. The Companions of the Right Hand (Q.56:27-40) who received their Book
in the Right Hand on the Day of Judgment with the angels addressing them thus:
_ ' ':'

Salmun Aykum! Enter the garden because of all


the good that you did. (Q.16:32). .'


'..' . _

Then he that
will be given his record in his right hand will say Ah here! Read ye my record!
(Q.69:19).

(2) For all this to have come to pass, we should have entered as well as made our exit
from our grave with truth and honour, confident of ourselves, in a state of An Nafsul
Mumainna on our death-bed. _ - '. _ :' . .




Say: Oh my
God! Let my entry be by the gate of truth and honour and likewise my exit by the gate
of truth and honour. (Q.17:80). ' .'

.

.

. ' ' '



.


. :


_:

. :'.

Oh you serene and confident person! Return to Allah well-pleased with


Him and He well-pleased with you; enter then among my devotees; enter My Heaven.
(Q.89:27-30). This state of affairs would have been the result of our good deeds sent by
us in advance into the Hereafter, by scoring high marks in all the trials and tribulations
that confronted us while at work, in the streets or at home.
.

And let every person look to what he has sent forth for the
morrow. (Q.59:18) '
.

. '

Then he, whose balance (of


good deeds) will be heavy, will be in a life of good pleasure and satisfaction.
(Q.101:6-7).
Another concept that Allah has given to human beings and which is not present in
animals is the awareness of death (Q.40:15). We could learn a lesson from Q.19:75,
especially those of us who continue to go astray. Death is only a brief stop-over for an
eternal life which began on this planet when we were born. Death is also the common
destiny of everything, including human beings.


.

c'

We have decreed
death to be your common lot. (Q.56:60) and c' ':

Every person shall have


a taste of death. (Q.3:185). This awareness of death is an important message for us that
we will actually meet Allah one day, though some might try to deny it.
_. . .' ' _'.

And Yet are there truly among men who deny their
meeting with God (at the Resurrection). (Q.30:8). This warning is often repeated so that
we may start doing good deeds before the sun of our life sets.
'.

_'
.
_'

By the afternoon! Verily, man is in a state of loss. (Q.103:1-


2). The raison dtre or the sole purpose of the creation of death and life is to test us
through our deeds and see which one of us comes better off in these trials.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 146
' :. .'. c' _.'

.
He Who created death and life, that He
may try which one of you is better in deed. (Q.67:2).
It is easy to become a Muslim but difficult to become a Mumin, since to become one
we are obliged to perform good deeds.
A hadth speaks of 3 categories of the faithful: (a) The Muslim who conforms to the
five pillars of Islam; (b) The Mumin who is a staunch believer with firm faith and
conviction and who adheres with all sincerity to the seven branches of mn and
performs good deeds; (c) The Mu sin who adores Allah as if he sees Him (for if one
does not see Him, He sees one and all) and performs much better deeds.
Adhering to the five pillars of Islam in whatever we do profits us alone for we do it
only for ourselves and for our own selfish reasons: (i) If we recite the Shahdah, we
recite it for ourselves; (ii) If we pray 5 times daily, we pray for our own salvation; (iii) If
we give 2.5% of our savings as zakt (poor tax) which is negligible, it is for our own
purification; (iv) If we fast, we do it for our own spiritual and physical health; (v) If we
go to ajj, we do it for our own sake. So, by doing merely all that is required of a good
Muslim, we do things that selfishly profit only ourselves. Our contribution to the Ummah
remains minimal.

(3) For us to perform good deeds that would profit not only us but others as well,
strongly-bonded faith called mn must enter our hearts. _' .

For
not yet faith has entered your hearts. (Q.49:14). If we perform good deeds in the spirit
of firm conviction in the reality of the Hereafter (not mentioned as one of the requisites
in the five pillars of Islam), only then we begin doing service to mankind (Q.2:177). A
poet explains that it is God Who puts the concept of charity in the heart of some of us.
. :.....

..,.. ,+.

Taa saay mubaarakat oftaad bar saram: daulat ghulaam man shodo iqbaal chaakeram. Only when
Your blessed shadow fell on my head, wealth became my slave and fortune my
employee. Since we pay no rent to Allah for living on this planet, perhaps we could pay
some through service to mankind. ' .'

Service to mankind is
service to Allah. In at least 54 verses of the holy Quran, mn is linked to the
performance of good deeds: Only after mn enters our hearts do we become eligible to
join Allahs party and He is pleased with us and we with Him (Q.58:22).

(4) To end up with firm faith ingrained in our hearts, to begin with we must start our
life on Earth as Muslims following the five basic pillars of Islam, and then later in life
whole-heartedly accept Islam just like the abas did. While speaking of daily prayers
Allah says: Establish prayer, i.e. establish the practice of prayer (Q.2:43 and others), so
that praying becomes a habit. Habit formation is the acquisition of a specific behaviour
pattern to which a person clings. As children, we pray five times a day like a parrot, with
understanding neither the meaning of prayer nor its significance, but the repeated
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 147
performance of daily namaz enhances the process of habit formation. Later on in life
when we pray as devout Muslims and understand the meaning of what we recite, this
habit acquired in childhood helps us perform other good deeds that advance us to the
higher stage where we may become Mumins (firm and true believers with solid faith).
Performance of good deeds thus often becomes a habit in later life when words are
transformed into action which in case of Muslims is a direct result of acquiring early in
life the habit of performing the 5-time daily prayers. A habit is like a shadow that always
accompanies the person and it is difficult to get away from it. If a person was greedy
during his youth and concentrated only on money, he would be thinking of money and
making more money during his old age too. Likewise a person, who was a narcissist
while young or obsessed with the opposite sex, will remain the same later on in life.

(5) Finally, after thanking Allah, we have to thank our parents (Q.13:14) for giving us
birth and for providing us with a built-in alarm system in the brain which sounds five
times a day, this being mainly due to the shahadah which was recited in the right ear
and the iqmah (the Islamic Anthem) in the left ear, soon after we were born.

As mentioned above, the purification of the soul (r) is an essential pre-requisite for
going to Heaven and it shall be done by Allah in the Hereafter. Some scholars believe
that a human being can purify his/her own soul by performing good deeds while living
on Earth while others believe that the soul breathed into us by Allah cannot be impure
per se so it might only be enveloped by impurities collected during the terrestrial sojourn
and as Allah is the only authorised One to cleanse it by peeling off the contaminated
layers, it shall be done by Him in the Hereafter. However, Islam puts emphasis on the
purification of the different organs of the body in this world, since it would result in the
cleaner state of the soul when it leaves planet Earth. Here are some notes on the
meaning of tazkiyah or purification.

Tazkiyah or purification
Allah loves those who purify themselves (Q.9:108). He sent Prophet Muammad

to
rehearse with us His signs, purify us and instruct us in the scripture and the wisdom and
in any new knowledge that might come to light from time to time in the future
(Q.2:151). Islam lays significant stress on cleanliness and purity of thought, word and
deed, expressed as mental (thoughts and intentions), physical (comprising the tongue
and other organs such as sexual), moral and spiritual (spiritual sustenance needed for
God-consciousness, piety, righteousness and tranquillity). A person having achieved such
qualities could be compared to gold when refined or diamond when polished. According
to a adth: Cleanliness is half of faith.
The primary meaning of the word zak is: it thrived by Gods blessing and produced
fruit of seed, wealth and cattle. However, some translate zakh as purity and others as a
state of augmentation or increase. Cleanliness is next to Godliness, appears in Q.2:222.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 148

The concept of tazkiyah (purification) may be classified under many headings, some of
which are:

Tazkiyatul Jism: This refers to the cleanliness of the body through the performance of
wu u (ablution) and ghusl (bathing). Physical purity involves the cleanliness of the body,
of the clothing and of the environment. Islam recommends the use of clean water to
wash the body parts of impurities and hence Muslims have running water or pitchers of
water available in the washroom. Fortunately, hand washing is a powerful deterrent
against infectious diseases. Skin is normally colonised by micro-organisms that can reach
high counts. Hand washing with running water eliminates the flora harbouring bacteria,
fungi, viruses, rickettsiae, parasites and others which may be acquired by food-handlers,
care-givers during direct contact with patients, and by others. We must always wash our
hands after using the washroom and at other times when hands may be soiled or when
they are visibly dirty.
Staphylococci, the main cause in the formation of abscesses, are found on hands,
forearms and anterior part of nostrils and the feet. Millions of other bacteria are found in
the oral cavities, and both aerobes and anaerobes inhabit the gums and are involved in
dental caries and periodontal disease, for which frequent flossing of the teeth is
recommended. We can see for ourselves how beautifully the various steps of the wu
are directed towards eradicating germs from these sites.

Tazkiyatul Ml: Purification of wealth. Whenever we disburse our annual obligatory
zakh of 2.5%, the remainder of our wealth is purified in the process. The action purifies
also ones inner self by removing greed and selfishness, and the person becomes God-
conscious in his financial dealings. Similarly, giving voluntary alms as sadaqah also
purifies the person as well as his possessions (Q.9:102-104; 9:103). Therefore,
whenever we repent for any wrong-doing of ours, we should immediately look for
avenues to annul our minus marks and get plus marks by doing some good (Q.9:102)
like distributing extra charity (sadaqah).

Tazkiyatul Kalm (or Tazkiyatul Lisn): The purification of speech. Prophet
Muammad said: A man slips more by his tongue than by his foot. Giving sadaqat al
fitr or zakt al fitr helps to compensate for our indecent or harmful speech such as back-
biting, which is often unintentionally uttered while fasting during the month of Raman.

Tazkiyatul Akhlq: The polishing of manners and enhancing of personal image, which
includes cultivation of proper manner of dressing, appearance, facial expressions,
walking, eating, etc. Allah has commanded us to obey Prophet Muammad

who is the
role model of a perfect Muslim and to follow him in our every action.

CHAPTER II: Systematic Exposition of S}ratul Fvtihah 149
Tazkiyatul Ayn: The purification of our eyes. This instruction is responsible for the
prohibition of pornography in all Muslim societies. In Q.24:30-31 both men and women
are advised to lower their gaze and guard their modesty. It is also to be noted that the
advice for men precedes that for women.

Tazkiyatul Udhun: The purification of ears. We must not listen to evil such as foul
language, back biting, dirty jokes and vulgar songs.

Tazkiyatud Damm: The purification of blood. Persons with kidney failure need dialysis
to clean the blood of its toxic products. Severe cases need a kidney transplant.

Tazkiyatul udhuwil Jinsi: The purification of the sexual organs. Prophet
Muammad

said: Whoever guarantees me (the chastity of) what is between his loins
(i.e. his or her own sexual organs) and what is between his jaws (i.e. the tongue), I
guarantee him Paradise. (adth: Sahl bin Sad). We should be able to guard the sexual
organs against fornication, adultery and sexually transmitted diseases. These diseases
are the scourge of modern society. (Some of the major STDs are: syphilis, gonorrhoea,
AIDS, herpes genitalis, chlamydia trachomatis, chancroid, trichomonas vaginalis,
lymphogranuloma venerum, campylobacter, human papilloma virus, genital warts,
Hepatitis A, B, C). Male circumcision followed by washing of private parts soon after
intercourse prevents most of these diseases, but does not give license to a Muslim to
indulge in activities that are harm.

Tazkiyatul mn: The purification of faith. This begins with the first pillar of Islam
which is the Shahdah, supported by Surah Ikhl (Chapter 112 of the Quran). To
maintain the purity of our faith, we must actually live the Shahdah in our lives and
implement it as well as all other six branches of mn. During fasting, exercise,
meditation and prayer, the brain secretes encephalins, endorphins, serotonin and many
other neurotransmitters which are responsible for the well-being, peace, contentment,
satisfaction, optimism and tranquility. To achieve inner peace necessitates prior peace
with the Creator. Meditation produces changes in brain waves associated with being
increasingly alert. The EEG shows an increase in alpha brain waves which are associated
with alertness, focused thoughts, attention and concentration, and a decrease in delta
brain waves associated with drowsiness or sleep.

Tazkiyatus Siah: also called Hifzah ala-Siah: The protection of health.

1. Apart from childhood immunisation against Polio, Tetanus, Diphtheria, Whooping
cough, Tuberculosis and others, we must also strive to keep a clean bill of health
through daily routine of half-hour exercise and the unique spiritual cum physical activity
of the 5-time ritual prayers.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 150
2. We must abstain from foods forbidden in Islam viz. alcohol and other intoxicants;
flesh of swine; carrion, blood products; and blood transfusion unless absolutely
necessary. (The first four cases of AIDS in Saudi Arabia were due to transfusion of blood
imported from the USA). Blood must be drained off completely when slaughtering the
animal (Q.2:173). Smoking cigarettes and marijuana etc. are also harm.
3. To monitor your health, it may also be prudent to have occasional laboratory
examination of CBC, ESR (Complete Blood Count; Erythrocyte Sedimentation Rate); FBS
(Fasting Blood Sugar: 90-120 mgms %); Lipid Profile: (Total Cholesterol: ideal at 130
mgms %; High Density Lipo-proteins: ideal over 40 mgms %; LDL (low density lipo-
proteins: ideal at 100 mgms %); Risk factor for heart attack or a stroke: ideal 3; PSA
(Prostatic Specific Antigen), although not diagnostic: below 4, and any other test the
doctor may recommend.
4. Health requirement also includes a clean environment.

Tazkiyatul Beeah: Cleaning the environment. Muslims should be environment friendly
and keep it clean. Environment here includes both the external or physical and our
internal or spiritual environment. Allah Who created the Earth has also appointed us as
His Khalifahs or managers so that we may preserve the environment. We should not
litter the ground or the oceans, nor cut down the trees. There are many such areas of
serious concern.

Tazkiyatun Nafs: Purity of the inner self and personality. Every human being has in
varying proportions some good and some evil traits, which make up his nafs meaning
self or personality. Developing the right personality is a difficult and time-consuming,
long-term exercise. There is no quick-fix solution such as reciting some extra prayers or
supplicating a given number of times or visiting a priest, a grave of a saint or resorting
to any other form of escapism. Rather, it is a long process that needs constant effort
and commitment to correcting mistakes, and must be undertaken as a serious spiritual
project accompanied by persistently seeking Allahs assistance and pleasure. Such an
effort may take months or years. During all this time, we must examine ourselves and
strive to pick and discard the undesirable traits and enhance whatever good qualities we
possess, while bearing Gods presence and pleasure in mind. This is the only way we
may improve our personality and gain plus marks for the Hereafter in our spiritual
ledger. The progress of the human self takes place through the development of divine
attributes in the inner self, thus leading towards perfection.
Allah created both good and evil and designated particular actions as either virtuous
or evil. Then He left it to us to choose freely and do whatever we want. A good act can
enhance the personality while an evil one has the power to diminish our spiritual status.
It is by refusing to follow in the footsteps of Satan who so courteously escorts us to
indecencies and shame (Q.24:21) that the person or the self (Nafs) is purified (Q.91:7-
10). Glorification of Allahs name combined with prayer aids the purification of the self
and leads to prosperity (Q.87:14-15). Allah grants mercy, compassion and purification to
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 151
those of us who are not rebellious and are kind to parents. He also showers peace all
the way in this life, then through death via Barzakh, and finally into eternity of the
Hereafter (Q.19:13-15). Disbursing the zakh also purifies the self, besides purifying the
balance of the wealth (Q.92:18). Wearing irm after bathing during ajj confers on the
person a state of ritual purity. Whoever purifies himself does so for his own benefit
(Q.35:18) and for his own spiritual advancement and prosperity (Q.87:14). But, however
much we try to sanctify ourselves, in the final analysis, it is Allah Who purifies whom He
pleases (Q.4:49).
Allah showers His mercy on us after adversities have touched us (Q.10:21). A
Persian poem says: ` ...- -:

.. .--..

.
.-

Gham neest zakhm khorda raah khodaay raa; dardee ch khosh bowad k Habeebash konad
dawaa. There is no need to worry if we get injured in Allah's way; it would be a
pleasurable pain knowing that Allah Himself would cure it. Various ailments which afflict
us are not a calamity but a mercy from Allah. Man develops immunity as a result of
being ill with infectious diseases. Antibodies to many viruses develop after suffering from
diseases caused by them. When we undergo hardships and misfortunes, the nafs (the
person or the self) gets purified in the process. For a believer illness acts like a detergent
for the human nafs. It purifies the nafs from the burden of sins so that it eventually may
qualify to reflect the Asm al-usna (the beautiful Attributes of Almighty Allah) in
whatever little way possible.
Most people have a feeling of inner peace and satisfaction with themselves and with
their Creator when they are actively involved in relieving the miseries of the poor and
the under-privileged, be it through distribution of money or any other form of sadaqah
such as proper advice, guidance and assistance in any form or field whatsoever.
Righteous deeds such as giving charity and other sadaqahs meant to relieve distress of
fellow-human beings confer peace and tranquillity to the donor as well as the recipients.
This inner peace and purity of the donor is paralleled by a feeling of closeness with the
Creator, possibly due to the neural connections in the spiritual pathways of the brain,
which secrete encephalins, endorphins, serotonin and other neurotransmitters,
responsible for the peace, tranquillity, well-being and satisfaction. A continuous flow of
encephalins and endorphins in the body requires a continuous state of taqw or God-
consciousness during life. If such a state of inner peace and bilateral satisfaction
between man and Allah continues till the time of death, then it fulfils the main objective
expressed in the dua: Wakhtim Bi liti Amlina - Oh Allah, seal with righteousness
our deeds. It is postulated that this tranquil state may accompany the person through
Barzakh into the Hereafter when he appears before his Mlik on the Day of Judgment.
The angels greet those whose lives they take in a state of purity with these words:
Salmun Alaikum! Enter Jannah, because of the good you did. (Q.16:32).
Often, when instructing believers to uphold the Truth and strive in the cause of
Allah, the Quran uses the word jihd in different forms and contexts. The word jihd
does not mean holy war though most often it is translated as such. Actually, it is
derived either from the Arabic word jahd meaning exhaustion or the word juhd which
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 152
means striving. This striving involves resisting evil temptations, speaking out against
injustice and fighting against oppressors after all peaceful negotiations have failed.
Muslims are also required to undertake jihad on behalf of non-Muslims who are being
oppressed (Q.4:75). Fighting for the propagation of Islam is nowhere mentioned in the
Quran. Moreover there is no injunction in the Quran or in the Traditions of the Prophet
to spread Islam by sword.
The concept of jihad is little understood by Muslims as well as non-Muslims. A
mujhid is one who strives in the Cause of Allah and does his best even to the point of
exhaustion. Jihd is an effort to establish a world order where all human beings can live
in peace and harmony, free from exploitation.
Man is constantly fighting a duel in his mind, swinging like a pendulum between the
dual areas of good and evil, the latter including greed, carnal and other desires. His
striving to improve the self is called the inner jihd (and also the greater jihd), whose
ideal aim is to achieve good and overcome evil. The broader meaning of jihd may
involve doing ones very best in Allahs cause. It includes several things such as sacrifice
of wealth and talent, fighting for defence of religion and all current evil forces, assisting
the oppressed against the oppressor, etc. A adth divides jihd into the greater jihd
(Al-jihd al Akbar) directed at one's own evils and shortcomings and lesser jihd (Al
Jihd al Asghar) which is directed at removing oppression and exploitation in the society.
Waging war in defence of religion is the prerogative of the ruler of a country and not of
an individual. Those who die while engaged in battle in true jihad are considered
martyrs. Their bodies need not be washed as they are considered to have died in the
state of ritual purity.

Tazkiyatur R: The Purification of R or soul (as distinguished from nafs meaning
self or personality). R represents the Breath which came from Allah (Q.15:29; 38:72)
and God has informed us in the holy Qur'an that He has given us very meager
knowledge of it (Q.17:85). If Allah had not breathed into the mould of clay which He had
fashioned, human beings would still have been a body of clay without any life or soul.
R is a component of the Unseen in the terrestrial domain of Allah. The r remains
pure inside a polluted human body except that it may get laced and enveloped with the
persons sins and wrong-doings. Cleansing of the r which came from Allah is by Allah
only and it shall begin on the Day of Resurrection. If we discard His advice in the
scriptures and take religion for a song, then Allah will not cleanse our soul on the Day of
Resurrection (Q.2:174; 3:77). However, some scholars believe that a person's soul can
be refined in this world by giving charity, our time, our knowledge and our skill
expecting to receive the grace of God.
Initially, all of us will have to pass through some degree of Hell which must be
accomplished, as decreed by Allah. There is not one of you who will not go down to it
(Hell) that is settled and decided by God. (Q.19:71). By this process the soul will be
rinsed off the impurities it had collected during its Earthly sojourn and will be purified
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 153
before being allowed to enter Paradise, where we would have a full vision of Allah for
eternity.


(5) Iyyka nabudu wa iyy ka nastan
.|. .|

. .


This is translated as You alone do we worship and You alone do we ask for help. When
we Muslims, perform the act of worship, we accept as divine the one and only Allah. It
is He alone (and not any other being whom we might also greatly love, admire or
respect), that is worthy of our reverence and adoration expressed in prayer and
devotion. We have been warned that in our submission to Allah, there is no place
whatsoever for accepting anybody or anything as His partner. Allah may forgive all sins
except one, viz. ascribing partners to Him.

Allah does not come in the form of a man or a woman or a statue. No one can look
like Allah, and Allah looks like no one else. Islam forbids worship of saints, and those
whom we call upon besides Allah are people just like ourselves. They can neither help us
nor can they help themselves (Q.7:194-197). The mere idea of mediating priesthood in
the sense of separating man the worshipper from God the worshipped is derogatory to
Allah. As worshippers of the One True Allah, we do not worship what the unbelievers
worship.
_. '

(Q.109:2). We must not seek compromise with them on religious


grounds because their spiritual loyalty is divided and different from ours.
: _. :

Your religion is yours and my religion is mine. (Q.109:6). We


should not compromise our religion or our principles, although we may change our
policies.
Unlike kings and presidents, Allah keeps an Open House at all the times and needs
no appointment for an interview. He urges people to bring Him requests and pleas,
saying: Will any one call that I may answer him? Will anyone seek forgiveness that I
may forgive Him? ( adth).
Duas: The word dua and its derivatives are mentioned in the Quran at least two
hundred and six (206) times. adrat Abu Ummah, R.A., relates that the Holy Prophet


was asked which dua is the most excellent in the eyes of Allah. He answered: A dua
offered in the latter part of the night (Tahajjud Time), and after the compulsory alt
(Far). (At Tirmidhi) This adith indicates that the best time to offer dua is after
completing any of the five prescribed daily prayers ( al). Whether the dua is
performed individually or collectively is not the issue here. Rather, it is the timing that
the Prophet

is drawing our attention to that is important.


As soon as we ask Allah for help, He responds:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 154
' :' _.

And God has said: Call on Me. I will return your call.
(Q.40:60). Do you think this is a long-distance call? You would be surprised.
' .' .' .

We are nearer to him than his jugular vein. (Q.50:16).


Nothing is hidden from Allah and He knows what goes on in every mans innermost
mind.
Once we acknowledge Allah as our Murshid or Guide and become His murd or
disciple, we must listen attentively to His call and He will respond to our dus (Q.2:186).
Although a man may be allowed to act as a murshid (guide) for a beginner, it is better
for us to accept as our only Murshid Allahs Quran or Allah Himself (_.


Yarshudn.
Q.2:186; Q.18:17) and calling ourselves murdullh, become murds (disciples) of Allah
alone. But for Allah, we have neither a protector nor a helper (Q.9:116). In the matter of
response to a prayer, He is clearly the Best (Q.37:75). Often He replies so quickly to our
supplication that His answer seems like an instant echo of our dua. It is not sufficiently
realised that when we raise our hands to offer a dua, Allah holds out His arms to
embrace us. The tone of a supplication carries much more weight than the tone of a
mere ordinary speech. Just like two connected buckets working in a well, when our
prayers ascend, Allahs mercy descends. Prophet Muammad

said: Du

a is a weapon
of a Mumin. It thus acts as a shield as well for it protects the supplicant, assuring him
that Allahs assistance is just around the corner, which gives him self confidence, dispels
his anxiety and lifts him from his depression. During the act of supplication, the brain
secretes various neurotransmitters such as encephalins, endorphins, dynorphins,
serotonin, dopmaine and many others, that instil a sense of tranquillity, serenity,
optimism, satisfaction and contentment. Whenever we raise our hands for a dua, we
must look up at the sky, and ponder over the Message (risla) that the angel Jibrl had
brought for us.
.'. ''

. .

In Q.2:153, Allah urges us to seek His help with patience and


prayer. God does not intervene in our lives unless He is asked to. How does Allah answer
the prayers? Allah speaks to man through way. In Quranic language, way is not only
revelation to the prophets as in Q.4:163 but denotes also various other types of
inspiration coming from Allah and directed to different created beings such as: (a)
satanic forces (Q.6:121; 6:112); (b) bees (Q.16:68-69); (c) the Earth (Q.99:1-5); (d) the
angels relaying messages to human beings who are not chosen as prophets (Q.8:12;
Q.14:13).
The mechanism through which Allah communicates with human beings is mentioned
in Q. 42:51 namely: (1) inspiration (through suggestion or a brain-wave which is a
rhythmic wave of voltage arising from electrical activity in the brain); (2) from behind a
hijb or a veil (pointing to the hidden nature of this mechanism), examples being
Q.20:9-14; Q.28:30; Q.19:23-26; Q.4:164. Although the prophets were inspired by Angel
Jibrl, who also conveyed Allahs words that were written down in the Quran, the rest
of us, who are not prophets, possibly could also be inspired by Allah sending His r
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 155
(from His Breath) to guide us (Q.40:15; 58:22; 16:2). Such instances of inspiration could
be included among the examples of Allahs communications, through his R (Breath)
from behind a veil. The whole mechanism might involve warnings and guidance
proceeding from our conscience or super-ego as well; (3) through a messenger like
Angel Jibrl, entrusted with revelations (which are meant to transfer divine knowledge
to Prophets as seen in the various religious scriptures).
Allah is just waiting to extend to us a Helping Hand with such a Firm Grip that it will
never give way:
. c

. '

.
' ' .

'.

And he
who rejects evil and has faith in Allah has grasped the Most Trustworthy Hand-Hold that
never breaks. And Allah Hears and Knows all things. (Q.2:256). We can see in this verse
that in order to grasp Allahs Hand-Hold, it is not sufficient for us to have just a firm
belief in Him but we must also reject Satan outright. Those of us, who simultaneously try
to be friendly both with Allah and Satan, can not expect to grasp and maintain a firm
grasp of such a Sacred Hand-Hold for long. To hold on to Allahs firm grip, we have to
follow only one particular path, which is the path of Allah, and behave in only one
particular way, which is the way of Allah. When we ask for His Sacred Hand to guide us,
it becomes easy for us to choose from among many confusing options, and walk along
hand-in-hand and step-in-step with Allah, like true and sincere friends. Many people walk
in and out of our lives but only true friends leave footprints in our hearts and there is no
friendship that is better than Allahs.



WA IYYKA NASTAN: And You Alone do we ask for help
Divine assistance is given not as a matter of course; it has to be earned by harmonising
our will and action with Allahs Will, in the continuous quest to advance to the level of
An-Nafsul Mumainna.
. ' _..

.

is a proverb which means: Allah helps those who help


themselves. Allah expects us to use all possible means at our disposal and not sit idle
with folded hands. By doing our best, we can count on Allah at all times as One Strong
Help. If we have done the possible, Allah will help to complete the impossible. Allah
gives us the nuts but does not crack them for us. We should remember that the
problems we have ahead of us are not as great as the power of Allah behind us, and
that with His guidance no mountain would ever be too high for us to climb. Allah Himself
is called Mustan meaning One whose help should be sought.
If we strive hard and fight our way so as not to become a slave to our own
passions, then we must thank Allah for His assistance in building in us such a strong-
willed personality. In fact, having a sincere trust in Allah alone is a priceless treasure.
When confronted with insurmountable obstacles, all those of us who had said I cant
should have said I can, relying on Allahs assistance. Walking away from insoluble
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 156
problems seems less logical than approaching the Hand that offers support. Looking
forward to Allahs strong Hand-grip is sufficient to motivate us and give us a jump-start.
During dismal periods and perilous situations, Allah will never let us down. He always
shows us the brightness of the sun after every dark night. Here is a Persian poem:
,. ,.:. .

`. .

,- ,
Ay Khodaa magzaar kaar man bman; Gar gozaaree waayy bar ahwaal man. Oh God, do not
leave all my work to myself; if You do, woe be unto me.
t

' (tawakkaltu alal ah) We are advised to put our full trust and confidence in
Allah, and if we do so, then we can depend on One Strong Help, Who will extend His
Hand and give us a firm grip to hold on to, a Hand-Hold which is so strongly bonded that
it will never give way (Q.2:256). This Hand-Hold necessitates the surrender of the entire
self to a Single source, the Divine Reality to Whom we can reach out and Who is the
focus and centre of our religious faith and concern, and to Whom every prayer should be
addressed. This assistance of Allah would be more than sufficient.
:' . '


(Q.3:173). To have a firm grip of Allahs Out-Stretched Hand, we
must submit all our problems, including ourselves, to Allah while doing the best we can
(Q.31:22).
None of us can escape having problems. The reason they are called problems is that
they can be solved. One way of dealing with problems is to understand that it is not the
problems that cause us mental anguish, but our own attitudes towards the problems. If
we were just to look at the magnitude of problems that more unfortunate persons have,
our own difficulties would look trivial. We must analyse our own way of looking at the
problems. There are always reasons for everything (including the problems), and we
should try to identify the cause associated with our behaviour such as jealousy, hatred,
pride, money etc. Jealousy leads to self-criticism in which the person blames himself for
his fallen self-esteem. This is usually accompanied with feelings of enmity against the
successful rival. However, in all problematic situations it is necessary to seek the
assistance of Allah Who will show us guidelines to approach and solve the problems.
Man is weak, and needs Allahs assistance at all times. Problem-solving or bridging the
gap between the initial situation and the target should become easy with the help of
Allah, Who may supply us with an inspiration, a hint or a brain-wave at the appropriate
moment.
At some time in our lives, each one of us is likely to be forced into a difficult decision.
We may have to wrestle between the pull of our strong desires and lust on the one hand
and advice from our conscience on the other. This is the time to ask Allah for assistance.
If we find ourselves in such a vulnerable situation that we are about to commit a sin and
cannot avoid it, we may as well use our will-power and/or self-control to postpone doing
it, on the assumption that we can always do it later if we want to. In the meantime, we
can ask Allah for His assistance to extricate us from the tentacles of the satanic octopus.
Whenever we become compulsively obsessed with certain recurrent undesirable
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 157
thoughts that seem riveted to the brain, and which we would prefer to avoid, we should
seek Allahs assistance and recite the Muawwadhatyn (Ch. 113 and 114). Recitation of
these verses also dispels phobias consisting of morbid fears of specific objects and
situations associated with unwarranted and unreasonable anxiety. (Emotional impulses
originate in the amygdala, which is located deep within the temporal lobes and which
triggers the physiological reactions associated with emotions such as fear and anger. A
network of neural pathways connects the amygdala to the neocortex, the thinking brain,
allowing us to examine our feelings and to think before acting).
' _. ' '



.
Allah helps him who helps Him (Q. 22:40). Therefore,
Allahs Help is conditional. If we are asking Allahs assistance for any of our problems
and difficulties, we must first ask ourselves the question: In what way did we help Him?
When we look around us at Allahs creations, we see many mysteries and situations
which appear incomprehensible and irrational to us. From experience, we also know that
life does not run smoothly all the time and disruptions may occur in even the closest of
our relationships. It takes all sorts of men and women to make up this world.
Sometimes, we have to deal with difficult persons, or face trying situations and
agonizing problems. Worrying never helps us to handle a situation any better or solve
any problems. We could label a reason for each problem and place full confidence in
Allah to help us solve them. Betterment does not come with merely hoping. We must get
up and go, and work for it. Allah gives us cotton; we have to make the cloth. Efforts are
needed to convert a retreat into an advance. Allah does not offer to solve problems. We
have to ask Him, and then He will help us.
We use prayer to weather storms of painful events. When beset with calamities, we
should realise that all events of our lives - the joys and sorrows, tears and laughter,
adversities and prosperities - were given to us for our own development and further
growth, and that wisdom comes during the course of time with experience. Experience
in turn comes from trials and errors which provide us with lessons for the future. One
such important lesson that we learn from being afflicted with adversities is humility
(Q.6:42) which makes us realise our intrinsic worth. One consolation: Allah does not lay
on anyone a burden that one cannot bear (Q.2:286). Allah Who knows the hardships of
the race also knows the runners endurance.
During any encounter, we cross the path of others by the Design of the One Who
Knows what He is doing. _

He is the doer of what He wills. (Q.11:107; 85:16).


Whatever our presence contributes, it may have been necessary for the well-being of
ourselves or of some other persons.
However, when the situation becomes unbearable and we are confronted with
painful events, sometimes we get angry with Allah and ask Why me? A Jewish proverb
says: If God lived on Earth, people would break His windows. Sometimes, we muster
sufficient courage to face such situations, having learnt from past experiences. At other
times, we may feel helpless in solving the problems, and in such circumstances, we look
forward to Allahs assistance to help us out. Allah is the refuge of the miserable and the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 158
helpless who find in His arms not only a sanctuary but some solace in their fallen self-
esteem, which Allah raises. Allah brings men into deep waters to cleanse them, not to
drown them. In the end, we must accept whatever Allah wills and grants us for our
prayers, because He knows best. Allah addresses the son of Adam as:
_'. ' ' _ ' ' _ . '. ' ' :i '

' ' _ . ' '

Ya ibni dam, ana urd wa anta turd; wa l yaknu ill m urd; fa in rad tu bim urd,
aghnytuka amm turd; wa in lam tara bim urd, at abtuka fm turd; wa l yaknu
ill m urd. O son of Adam. I plan and you plan. It will never be except what I plan. If
you are satisfied with what I plan for you, I will give you plenty in what you plan, and if
you are not satisfied with what I plan for you, I will make you strive for what you plan
for yourself and finally, you will never get except what I plan for you.
Another reminder for us is that the words nabudu and nastan are in plural. Through
such a usage, Allah urges us to seek His Help through collective efforts and mutual co-
operation, for the benefit of ourselves, the community and the environment. As Allahs
vicegerents, we should not only take care of mankind but also the planet in which Allah
has granted us shelter. We are privileged to live here, and pay no rent to Allah for living
on this planet. Perhaps we can repay it partly through our service to mankind, including
the environment.
.'

'

means service to mankind is service to Allah. In at least 54 verses


of the Holy Quran, mn is linked to the performance of good deeds.



(6) Ihdinas-irtal mustaqm | l|| |


This is translated as: Guide us along the Straight Path. Guidance involves counselling
and instructing in ways to achieve specific goals, and in many ways to recognise and
avoid areas of conflict and anxiety-provoking situations. Allah guides man so that he can
understand his own self and perform his duties towards Allah and His creatures better.
He is directed so as to make the correct choices in this life and to achieve his personal
goal of the Hereafter. Allah is the best Counsellor for religious and academic studies, as
well as day to day interactions in the street, in the work-place, and at home, including
crisis situations in marriage.
Although both intuition (undirected thinking) and reasoning (directed thinking) could
be fairly good guides, they may very well be guesses. The supreme guide is revelation
from the scriptures, because they are inspired by Allah. (Inspiration is derived from Latin
insprre which means to breathe in.) Prophets are inspired by Angel Jibrl through
whom Allahs words were conveyed to guide mankind. The rest of us who are not
prophets could also be inspired by Allah through His R (from His breath), which He
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 159
sends to guide us (Q.40:15; 58:22; 16:2). This guidance is probably done through a
brain-wave involving the God-spot (centre of spirituality) probably situated in the human
brain in the posterior temporal lobe with neural connections to the pre-frontal cortex, as
stated by some scientists. Because of this God-spot, God wont go away from the mind
of most of mankind and He always makes a come-back among most of us. Allah Who
has created us will not abandon His creation and we will never be neglected.
Although we speak about free will, others argue about many actions, which have
different outcomes, that are not free. Some of us doubt whether we really have the free
will although we know we could do this and not do that. Our actions are determined by
physical, biological and theological awareness of the consequences of our actions. The
ability to select a course of action as a means of fulfilling some desire depends on the
prefrontal cortex with its neural circuitry communicating with other areas of the brain,
through various hormones and neurotransmitters. Decisions to act are made in the pre-
frontal cortex (neocortex) of the human brain. Both short-term and long-term
consequences depend on the knowledge, as stated in the Qur'an, of moral implications
of the free-will when translated into action. A Muslim should always think whether his
final free-will would be compatible with Allahs good pleasure.
One of the greatest gifts man has been endowed with is the freedom to choose from
the options we encounter on a daily basis. It is of great personal importance to choose
carefully because the direction taken may lead us to heaven or to disaster. Although we
have a choice to become a believer or a non-believer, our leader Prophet Muammad


was commanded by Allah to have mn or firm faith (Q.10:104). We are also advised to
obey Allah and His Messenger and never to betray them (Q.8:20; 8:27). However, in
spite of the guidance available in the scriptures, some of us follow a right course, some
the middle and some the wrong one (Q.35:32). Because we follow divergent routes,
some of us are righteous and some are not.
Mans need for Guidance
Originally mankind was a piece of clay that came into this world with certain consistency.
Inherent qualities bestowed on us through Allah's R as well as acquired ones that
came from Satan have shaped us into what we are today.
Man enters this world as an innocent baby without having any say in the matter. As
he goes through life, he encounters day to day problems on the one hand and sees a
glittering Earth on the other. A smiling and kind Satan is always waiting to greet him at
every corner, with promises of instant relief from all worries and headaches, once man
listens to him. Without Allahs guidance, man is unfortunately an easier target for Satan
who has an advantage of countless years of experience in different manoeuvres that add
to his cumulative guile, deceit and wisdom. Satan the Jinni, with his split personality of
an obedient servant of Allah first and then as a disobedient and arrogant leader of the
Jinn later, knows how to deal with persons of every kind, no matter how pious they may
be. In fact, Satan was an ardent monotheist in the beginning and much devoted to Allah
alone and no one else, while enjoying the pleasures and comforts of the atmosphere in
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 160
Jannah. It is only when Allah commanded him to prostrate to a human being that he
refused to do such a task, taking advantage of his free-will as a Jinni. When Allah asked
him why he was not among those who prostrated themselves, Satan replied: I am not
one to prostrate myself before man, whom Thou created from sounding clay, from mud,
moulded into shape. (Q.15:33). Many persons experienced in the spiritual field have, in
the language of the cricket, been bowled out for naught in the very first ball served by
Satan. If an old man thinks that he has acquired wisdom due to his age, Satan is much
wiser since he is by far much older than human beings.
After Allah granted forgiveness to Adam and accepted his repentance (Q.2:37), He
gave him guidance (Q.20:122) and further advised that, Whosoever follows Allahs
guidance will not lose his way nor fall into misery. (Q.20:123).
Satan usually takes a man into his confidence and gradually leads him off-course in
his daily walk of life. Whenever man reaches a cross-road, it is often difficult to decide
which way is acceptable to Allah, as Satan is always there to show right as wrong and
vice versa. Hence, man needs someone called Al-Mlik to guide him and bring him back
onto the Straight Path that leads to his real salvation, viz. Allah. Allah prompts man
through his conscience, his inner voice which has already been influenced by the lessons
he has learnt from the Holy Quran, and also from his past errors and experiences. If
man has unshaken faith in Allah, and is not blind to Allahs teachings or deaf to the voice
of Jibrl in the Quran, then he can always muster up sufficient courage and stamina to
challenge Satan any time. The only thing that man now has to do is to use his will-
power, and say an emphatic NO to Satan. If we cannot burglar-proof the brain from
incoming thoughts and whispers of Satan, we could hear him but not listen to him and
without obeying him, and then meet every move of his with a devastating blow using
whatever knowledge we have. This is a barometer of will power a practising Mumin is
expected to possess, especially if he had developed a strong personality after the annual
exercises of month-long fasting. It is always better to confront Satan rather than blame
Allah as to why He, being the Sustainer, did not prevent us from doing wrong.
A mans journey is not under control of an autopilot. Man needs Allahs assistance.
Allah Who created everything also guides His creation (Q.20:50). Even an earthworm is
guided while burrowing in the ground. Because of this guidance to us and to others, we
have to remember and glorify Allah. We find satisfaction and self-confidence in the
remembrance of Allah (Q.13:28). As to those whom Allah wants to guide, He opens their
hearts to Islam (submission to Allah's Will) at first (Q.6:125). Moreover, Allah confers a
favour upon the sincere and truthful ones among us by guiding them towards firm faith
or mn (Q.49:17). We must thank Allah for having grouped us among those loyal ones,
who are guided to a firmly bonded and unyielding belief called faith (mn) (Q.16:93).
Such faith assures us that our lives have a meaning and purpose and that a powerful
force from a Higher Power is at work. As responsible persons and guardians of
ourselves, we should now follow His guidance. It is not enough for us to be in the
drivers seat and think that we are in full command to go ahead. We must look into the
rear-view mirror occasionally to see if Satan is following us, and, at the same time, also
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 161
look forward to see whether we are really going straight ahead. We have to be reminded
that it is Allah Who is the Guide of the faithful to the Straight Path called ir al
Mustaqm (Q.22:54). The return of all of us would also eventually be to Him. Here is an
Urdu poem:
.. --, ,. ,.
~
.

..--, ,.

Gar 'ilyhil maseer' k manee par soch karo g; pher dkh l har fel mein maqsood kaun h: If you
ponder over the meaning of 'returning to God, then see for yourself Who is the sole
object of every action of yours.
Allah guides whomsoever He wills, is repeated many times in the Quran. One of the
requirements of such guidance is that the person must firmly and steadfastly have faith
in Allah in order to be guided. Hence, some scholars interpret this Quranic verse as:
Allah guides he who wants to be guided. This would exclude those persons who would
not listen and would not like to be guided such as the agnostics, the rebellious, the
tyrants, etc.
Duas (supplications) are so important that we are advised to make a dua between
the two prostrations of every prayer incorporating a request from Allah to guide us.
:. _'. '. '. ' .

Rabbanaghfirl, waramn, warzuqn, wahdin,


wafin. Oh Allah! Forgive me, have mercy on me, provide for me, guide me and keep
me healthy.
Sometimes we are presented with a dilemma where it is very difficult to decide due
to the multiple choices present, whether it was set by Allah Who is testing us or whether
it is from Satan who is luring us, or maybe even both. A situation may arise when we
may want to do one thing but Allah may want us to do something else, while Satan may
want us to do the opposite of what Allah wants, and yet the society may expect us to
conform to the prevailing norms, not necessarily pleasing to Allah. In such a scenario,
we must keep our head on and ask Allah for guidance. The Prophet


used to teach his
followers how to perform istikhrah: an optional prayer in which we ask Allah to guide us
as to the proper action we should adopt concerning any project that we are about to
undertake, by making a dua following a 2-ruk optional prayer. Making Du'a is like
talking to the Only most trusted friend, during which process the functional MRI shows
increased activity in the pre-frontal cortex of the brain.
Allah does not guide the unbelievers (Q.39:3), the liars (Q.39:3) and the oppressors
(Q.9:19). If Allah had willed, all of us on Earth would have been included among the
faithful (Q.10:99; 16:93). Although Allah guides whom He pleases and leaves to stray
whom He pleases, we are still responsible and accountable for our actions as to how we
performed them. Every one of us acts according to his own disposition. Stars may guide
us to a certain location on Earth (Q.16:16) but Allahs guidance leads us directly to the
Straight Path (Q.6:161) and eventually to Himself and to the gardens of bliss in the
Hereafter.
Some persons do not care whether they are guided or not. Like a kite, they allow the
breeze to blow them in any direction. In Allahs Will and Plan, a limited free will is
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 162
granted to man. He is not forced to conform to Allahs Will, but is only given the
guidance that will bring him towards Allah. He is always free to accept or reject it. But
sometimes, the human endurance is stretched beyond its limits and then it becomes
necessary for man to ask Allah for guidance so that He might intervene, which He does
promptly. This exercise needs only 5 minutes of our time. We just have to go to a
solitary place and pray to Him, asking Him for assistance.
Guidance comes through Allahs Revelations guiding us to the truth. _ '


Say: it is Allah Who gives guidance towards truth, (Q.10:35). Allahs guidance does not
come as a matter of course. We have to turn to Him. .' _


and He guides
to Himself whoever turns to Him, (Q.42:13). '.' '' _

and surrenders to
Him, (Q.3:20); _' ' _ _'

. .

His guidance is real guidance. (Q.2:120). One of


Allahs most beautiful names is Hdi meaning Guide. While we turn to Him, we have to
ask Him to guide us. _ '.' .' ' .

.
.

And Allah increases the guidance for those


who seek guidance. (Q.19:76). Allah not only guides man but increases the guidance for
those who ask for it, so that they can make much better decisions now that they have
the Quran in their hands, which is the Furqn delineating right from wrong. As for those
who reject Allah as the Guide and are bent upon evil, Allah lets them go astray. Their
hearts are sealed as they do not wish to say and do any good. Their ears are blocked
since they do not want to hear the truth and their eyes are closed as they do not wish to
see what is right (Q.2:18; 2:171).
Allahs grace is not a social or a family privilege. Each individual and by extension,
each community, must earnestly strive for it and earn it. Some He has guided while
others (by their own choice) deserved the loss of their way because they had preferred
evil ones to Allah (Q.7:30). It is mans own loss if he is deaf to the voice that teaches
him and blind to the light which guides him.
It is for this reason that we ask Allah several times each day to guide us on the
Straight Path. Just as a pilot or captain of a ship looks at his compass from time to time
to ensure that the ship is on the right course, likewise every practising Muslim ensures
that his spiritual compass is pointing in the right direction called ir al Mustaqm, at
five short specified intervals a day. The practice of truth in thought and word, intention
and deed, is a difficult target to achieve even for the best amongst us, and this
necessitates a constant daily check on the direction we follow. However, we are also
reminded to strive constantly in Allahs cause if we are asking Him to guide us and
engage us in performance of good deeds. . '. .'.

And those who


strive in Our cause, We will certainly guide them to our Paths. (Q.29:69). No matter in
whichever direction we are, Allah will guide us to one of His paths which would
eventually lead us to iral Mustaqm (the Straight Path).
For the faithful, Allahs guidance goes hand in hand with His mercy (Q.7:52). People
on true guidance from Allah are those who pray, give zakt regularly and have firm faith
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 163
and absolute certainty in the Hereafter (Q.31:4-5; 27:2-3). For Allah to guide us to ways
of peace and safety, lead us out of darkness into Divine Light (Nr) and to a Path that is
Straight, we must identify ourselves to be among those who seek His good pleasure
(Q.5:16). In this verse, the word darkness ( ulumt) is used in plural because areas of
darkness are many, but no matter from which one we exit, the path of Nr or Light is
only ONE, so it is mentioned as singular. It is better for us to belong to Ahl-i-Ri a / Ahl-
-Reza (the party that strives to seek and gain Allahs good pleasure by acting according
to His Will and Commandments) than to Ahl--Dua (the one that depends solely on
supplications). This entails that we must be God-conscious at all times, since God-
consciousness is linked to Allahs good pleasure (Q.9:109). We may have to give up
much of our wealth and of ourselves to gain Allahs good pleasure (Q.2:265; 2:207). In
this process of pleasing Allah, we will be displeasing Satan and some of our not-so-
genuine friends. It is not only essential that we alone are satisfied, the pleasure must
be mutual and Allah must also be pleased. Then only it will be called the mighty triumph
and the great salvation (Q.5:119). When mans will is so guided by Allah that he
becomes obedient to Allah alone and seeks only Allahs pleasure, then he becomes
Allahs righteous Khalfah (vicegerent or representative) on Earth and does his best.
Such a Khalfah has only one mission in life and that is to bring Allahs plan for mankind
to fruition. As Allahs representative on Earth, not only can we design our own lives
because of the potential we possess but we can also influence the lives of others with
whom we interact. To receive Allahs mercy and be guided on the Straight Path leading
to Him, we must not only have firm faith in Allah but must also hold on fast to Him
(Q.4:175). At the end of our every effort, we must ask ourselves whether it was for the
good pleasure of Allah or of Satan or of human beings or was it for the good pleasure of
all three of them.
Allah will increase faith in the hearts of the faithful who are certain of the Hereafter,
and He will strengthen them with a R from Himself. Such persons do righteous deeds
(Q.98:7-8) and fall into the category of those who are well-pleased with Allah and He
with them (Q.58:22). When a man came to the Prophet


and said to him: Guide me to
a deed that makes me close to Heaven and far from Hell, the Prophet

said: Free a
person and redeem a slave, (Fiqh us Sunnah). Slavery means conditions of exploitation,
whether political, industrial, physical, mental, social, or economic. A man can also be a
slave to wealth and passions, to drugs and drug lords and to many others. The Muslim
Ummah must find ways and means to shake off the many shackles of slavery that have
cowed it because of circumstances and ignorance.
With rapid progress in bio-technology, we should ask Allah in earnest to guide us
now in the on-going experiments in artificial insemination, rental of human wombs, test
tube babies, manipulation of human genes, cloning, etc.

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 164
Pre-conditions required to receive Guidance
There are certain pre-conditions required of us as believers in order to receive guidance.
These are recorded in Q.2:2-5: This is the Book wherein there is NO doubt guidance for
those who are God-conscious (i.e. possessors of Taqw), who believe in the Unseen, are
steadfast in prayer, and spend out of what We have provided for them; and who believe
in the Revelation sent to thee (O Mu ammad) and sent before thy time, and are
absolutely certain of the Hereafter. They are on (true) guidance from Allah and it is
these who will prosper.
This means that to be eligible to become the recipients of Divine Light, we must
necessarily have the following qualities: (1) be God-conscious at all times, and this
includes love, fear and obedience of Allah; (2) believe in the Unseen, viz. Allah, the
angels, jinn, etc.; (3) spend out of what God has provided for us; (4) believe in the
Revelations sent to Prophet Muammad

and to those before him, and (5) have firm


and unshaken belief in the Hereafter. If we want our efforts to be acceptable to Allah,
we must be Mumins with mn (faith) firmly rooted in our hearts so that we may strive
hard for the sake of the Hereafter (Q.17:19).
For us to continue receiving the divine guidance, we must constantly beseech Allah
in our duas: . . . :' -

.' ' '


.


Rabban l tuzigh qlban bada idh hadytan wa hab lan min ladunka ramah, innaka
antal wahhb: O Allah! Let not our hearts deviate now after You have guided us, but
grant us mercy from Your Own Presence; indeed, You are the Creator of bounties
without measure, (Q.3:8).
. ,.:., ..:. ,
Del b baazaar man aawardeh befrookhta ee; Del befrookhtah mafroosh b baazaar degar: You
have brought your heart to My market-place and sold it; dont sell the heart in someone
elses market since it is already sold. Moreover, we should not make a mockery of Allahs
lessons, by changing our belief from day to day as the occasion demands. For those who
persist in disbelief, Allah will neither forgive nor guide them.
i .' _'

.
.

. . . ' ' '.:':' '. 'i '. '

. . . .



Innal ladhna manu thumma kafar thumma man thumma kafar thummaz dd
kufrann lam yakunillahu li yaghfira lahum wa l liyahdiyahum sabl: Those who believe,
then disbelieve, then believe and disbelieve, and then increase in disbelief, Allah will not
forgive them nor guide them on the way, (Q.4:137); ' ' _ '.

And Allah
does not guide the unbelievers, (Q.2:264).
Mere saying that we believe in Allah does not qualify us as the faithful. The true
believers are those who pray regularly and give charity (Q.8:2-3). For us to be called
Muminn and Mumint, we must have a firm, uncompromising and unshakable faith in
Him. Faith has much more significance than mere belief. While belief implies only an
CHAPTER II: Systematic Exposition of S}ratul Fvtihah 165
acceptance, faith stands for an absolute commitment. Faith is not fragile like a flower
that would wither away. It shines bright in the midst of impenetrable darkness.
The two words belief and to believe need some clarification regarding their
connotations as they are used frequently to translate the Arabic words mn and
Shahdah. In English, the noun belief denotes the acceptance of a particular
theology or statement as true, while the verb to believe very often implies the
presence of some doubt in the mind of the speaker. For example, when we say: I
believe this planet we are looking at is Jupiter, we demonstrate our doubt in the
identification of the planet. The planet is probably Jupiter but may ultimately turn out to
be Venus or any other planet or star.
Faith on the other hand goes far beyond belief. Not all human beings believe that
the demands of faith are compatible with those of reason. Some find it easier to believe
in the existence of God than in the resurrection of the dead. But as Muslims, we are
enjoined to believe in both with a firm resolve, without any conditions, and to be
absolutely resolute in our determination. In Islam, whenever we utter the word belief
or believe (whether the belief is in Allah or in His Angels or His Revealed Books or in
His Messengers or in the Hereafter), we must continue to uphold this firm and unshaken
conviction, solid and fixed in our hearts and mind, unflinching and immutable,
uninfluenced by any arguments and unaltered under any and every circumstance with
total and unconditional acceptance without clauses and loopholes. Such a belief of
certainty without doubt is called faith. In fact, we are reminded in the Quran that our
belief will be tested. . i ' _' ': _' .' '

.
.

Do men think that they


shall be left alone saying we believe and they will not be put to the test?(Q.29:2).
When there is not much difference between truth and falsehood in the mind it can
only be termed as doubt. However, when belief approaches certainty it is called itiqd,
while yaqn means certainty or belief without doubt, i.e. bearing strong testimony with
firm conviction. Therefore, instead of saying that, we believe there is no deity to be
worshipped except Allah and that Prophet Muammad

is His Messenger, we should


say, We bear strong testimony with firm conviction that there is no deity to be
worshipped except Allah, and that Prophet Muammad

is His Messenger. In fact, ash


hadu does not mean I believe. It means: I bear strong testimony with firm,
irrevocable conviction.
There is a distinction between belief and firm faith called mn. We can not
unreservedly accept the religious dictates, unless we have implicit faith which enables us
to put our trust in them. When a Muslim is asked about the existence of God, he
emphatically says: I do not have to believe - I know. Firm faith provides the ideological
reason and answers for human existence. Through faith we unreservedly accept a
common pattern of belief for establishing the personal, social, economic, religious and
spiritual expressions of our lives.
Once faith enters our heart, Allah strengthens us with R from Himself, and we
become eligible to join Allahs Party (izbullah) (Q.58:22). We are then counted as
worthy citizens of Allahs government.
CHAPTER III: The straight path or As-ira al
mustaqm






WHAT IS A-IRA AL MUSTAQM? Every time we recite Srat ul Fti ah in our
daily prayers we repeat again and again these words: O Allah, guide us along the
Straight Path. We do not say Arinas iral Mustaqm, i.e. Show us the Straight Path,
because the path has already been shown to us in the Holy Quran. We say Ihdina
iral Mustaqm as we are now asking Him to guide us along the Straight Path. This
request to guide is for all of us and not for the reciter alone, as we have been
commanded by Allah to keep ourselves united, holding on to the Rope of Allah which is
the Quran (Q.3:103). (adth: At-Tirmidhi)
This brotherhood of ours has a world-wide membership of nearly two billion. Man
alone with his limited powers cannot solve all the problems of the community, since we
belong to different professions. Whether we are doctors, lawyers, plumbers or even
unemployed, we need each other. We are all part of the Muslim Ummah and we must
unite and keep together.
Just as ignorance of the law of the land is no excuse, ignorance of the spiritual laws
is also no excuse. We must be knowledgeable about the Quran as well as the Shar ah.
The word Shar ah refers to the sacred laws of Islam in their entirety and is closely
related to the expression irt ash Shar ah which literally means a highway or bank of a
river, something to be followed or turned to.
Allah leads mankind from darkness into Divine Light (Nr) (Q.33:43). He guides us to
the Straight Path which is illuminated by divine lighting system, through His signs which
are lessons written in simple verses in the pages of the Holy Quran. This Divine Light is
different from ordinary light or daylight which has a limited frequency and a speed of
approximately 186, 287 miles/second.
The Quran was sent to us so we may meditate on its signs, and also so that men of
understanding may receive admonition (Q.38:29). In the Quran, there are signs for
those who reflect, who know, who hearken and who are wise (Q.30:21-24). What a
beautiful sequence of installation of knowledge into man! Persons with knowledge
accept the revelations which lead to the path of Allah (Q.34:6).
Each day we have to thank Allah for the gift of yet another day given us to climb the
uphill path of life. Like all other hikers, we are in the company of many others, and yet
each one of us must tread our own path. If we slip or encounter obstacles, we can
always ask Allah for assistance and guidance. And so, we climb on the Straight Path
towards our goal, which is Allah Himself, Who is just waiting for us at the top of the hill
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 168
(Q.2:256). Allah is the Master of the ways of Ascent: -' _: '

Minahi dhil
marij (Q.70:3). If at any point of time we deviate from our route, we can always turn
back on the Straight Path.
Allah had appointed Muammad

as a guide stationed on the Straight Path called


in Arabic As irt al Mustaqm (Q.42:52-53). No matter by which road or lane we come
to the Straight Path, we may find Prophet Muammad

waiting for us to guide us


further.
I would like now to discuss the meaning of the Straight Path. In Arabic, sirt means
simply path. The root word of mustaqm is qayyim, which means straight, clear, concise,
unambiguous and without any bends or corners to confuse people. Hence, sir al
mustaqm is translated as an absolutely Straight Path, well-defined, well balanced and
well-levelled. Guidance offered through the Quran allows us to follow the Straight Path
which leads to our desired destination in the Hereafter.
A straight line is the shortest distance between any two points, here obviously,
between the point of its origin and the point of its destination, viz. between man and his
Creator. It is true that non-Muslims shall also return to Allah, but we Muslims can return
to Him by the shortest route once we find ourselves on the sirt al mustaqm.
This Straight Path is the shortest route to our Mlik. No one can lose his way if he
keeps to the straight path.
. . .. ,. ..

, <..
Dar Tareeqat har ch peesh saalek aayad khyr oost:. Dar Siraatal Mustaqeem ay del kasee gomraah
neest: In the religious way of life, whatever comes in front of the seeker is for his own
good: In the Straight Path, Oh heart, no one loses his way.
The mistakes that we make in life are meant to be our lessons for the future as to
what direction we should take. The uphill journey may take us through rugged and
slippery roads in case we deviate from the Straight Path. While it is normal to find
obstacles in our upward journey, we should not allow them to throw us off-course and
over-board completely, and change us into kfirs (unbelievers) for the rest of our lives.
If we dont know where we are going, then that is exactly where we will reach.
The straight Path shown by the Quran leads us to Allah as confirmed in the verses:
Follow Me. This is the Straight Way, (Q.6:126 and others, e.g. Q.11:56; 6:153; 4:175;
3:101). The distance a man goes is not as important as the direction he takes. To travel
the Straight Path and remain on it requires worshipping Allah and Allah alone.
.. . ' _'




. .

!' '

Innallha Rabb wa Rabbukum fabudhu


hdh irtul Mustaqm: And Lo! Allah is my Sustainer and your Sustainer. So, worship
Him. This is the Straight Path, (Q.3:51; 19:36; 43:64). The request for guidance to the
straight path also clarifies the role and purpose of man in this world, by making it clear
from the very beginning that his prime purpose in this life is to obey Allah so as to
achieve the goal of Paradise, which the good-doers have been promised in the
Hereafter. Allah is also known by His attribute Qayym. The verbal root of both Qayym
CHAPTER III: The straight path or As-sirat al mustaqym 169
and mustaqm is the same: q-w-m. We should worship Him alone to be guided on irt
al Mustaqm.
In Q.22:54, Allah says that He Guides the believers to the Straight Path. To remain
on it, we must firmly believe in the Hereafter, because those who do not believe in the
Hereafter are deviating from that Path (Q.23:74). We have to watch out constantly for
Satan, as Satan lies in ambush for all those who are on the Straight Path (Q.7:16).
The Holy Quran repeatedly refers to the Straight Path as Al-Dn, or the way of life,
leading to its destination. In Q.6:161, Allah calls irt al Mustaqm, the Straight Path and
a right religion. One of the Prophets

duas was: '


: .


Y
muqallabal qulb, thabbat qalbi al dnika: O You Who changes the hearts! Make my
heart firm on Your religion.
To repeat, in Q.5:16 ways of peace (it is in the plural: subul as salm) are
mentioned, whereby Allah, having sent to us His Apostle and the Holy Quran, leads
those who seek His Good Pleasure into the Paths of Peace, bringing us out of darkness
into Light. No matter what dark alley do we take, He guides us via the ways of peace
towards the illuminated Straight Path.
There is only one Straight Path that leads to mans destination and Allah extends
guidance at all junctions and crossroads directing us to this Straight Path that takes us
to Him. Prophet

himself was on the Straight Path (Q.43:43). He was also a guide


stationed on the Straight Path, guiding people to the Path to Allah (Q.42:52-53). To be
on the right path and to be able to take the right guidance we have to obey Allah and
also the Apostle (Q.24:54). Prophet Muammad

himself asked his followers to take


the Straight Path to Allah (Q.23:73; 25:57). The task of a nabi (prophet) is simply to
warn and that of a rasl (prophet-messenger who was given a scripture by Allah) is to
convey the guidance to mankind, but no one can force a man to follow warning or
guidance against his will. Indeed, this is no less than a message to all the worlds, to
whoever among you is willing to go Straight, (Q.81:27-28).

ir al-mustaqm through Islm of post- Muammad era
Islam means submission to the Will of Allah. All the earlier prophets as well as their
followers who came before the advent of Prophet Muammad

were Muslims, in the


sense that they believed in One Supreme God and submitted themselves to His Will.
However, more than fourteen centuries ago Prophet Muammad

explained this
submission and the observance of duties it entailed. These are commonly known as the
five fundamentals of practice or the five pillars of Islam (adth: Al-Bukhri and Muslim).
The straight vertical line of irt al Mustaqm is supported by these five pillars which are:
Shahdah, alt, Zakt, iym, Hajj.
(1) Shahdah: I bear witness that there is NO deity to be worshipped except Allah,
and that Muammad is the Messenger of Allah. The recitation of these words is an
absolutely essential pre-requisite for any person to become a member of the Muslim
community.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 170
(2) alt: The performance of the five daily prayers.
(3) Zakt: A 2.5% disbursement of the annual savings to the poor and the needy.
(4) iym: Observance of the Islamc fast in the month of Ramaan.
(5) ajj: Pilgrimage to Makkah al Mukarramah, at least once in life if one can afford it.
The vertical line of irt al Mustaqm leads onwards and upwards to Allah. After
successfully negotiating the first four pillars of the straight path, we become entitled to
celebrate the minor Id (Id-us aghr). Then after a further period of two months and
ten days trial period, during which various types of sacrifices have to be performed by
us, we also become entitled to celebrate the major Id (d ul Kabr or Id-ul A-a).
Allah directs every one of us towards a goal (Q.2:148) which eventually leads to our
meeting with Him. For this, He has created a route to Himself called irt al Mustaqm.
Just as a student has to study the extra hour to top the class, we should also strive hard
and go the extra mile up ir al Mustaqm, to achieve the ultimate success, which is the
Eternal Bliss.
It should be emphasised that whoever we are, Sunnis, Shiahs or any other
community of Muslims, if we believe in Only One God and in the Prophethood of
Muammad

, then all roads that lead to Allah, ultimately go to one and only ir al
Mustaqm shown in an unambiguous and clear manner by the Quran.
Following is a rough outline of the Straight Path, which originates in this world,
passes through it, and ends in the next world. DESTINATION ALLAH is the sign
leading to this Path which links ones birth on planet Earth with the Hereafter.

Outline of ir al-mustaqm




ALLH



Fifth row
.:'
.

Ash Shahdah - Martyrdom (Shuhada)
Fourth row
'


Al thr (Higher
Sacrifice)
Third row
_'


Al Isn (Muhsin)
Second row



Al mn: Taud (Oneness of
God); Angels; Revealed Books;
prophets; day of judgement:
Qadar; (Destiny) Life After
Death
(Mumin)
First row


Al Islm: Shahdah, alt,
Zakt, iyam, ajj
(Muslim)

CHAPTER III: The straight path or As-sirat al mustaqym 171
irt Al Mustaqm

irt Al Mustaqm begins at the first bottom level and goes up to the fifth top level.
By looking separately at the requirement of each level, we can clearly see that the
pagans, the atheists who do not believe in God, the agnostics who do not know whether
God exists or not, and all those who associate partners with God (even though they may
have Muslim names, they are engaged in un-Islamic practices) are definitely not on
IR AL MUSTAQM, or the Straight Path.

IR AL MUSTAQM OF POST-MUAMMAD ERA

I. The Bottom Level: Muslims
We will now consider each one of the five pillars in Islam briefly and ask ourselves which
grade we are in and what prevents us from climbing one step higher on the Straight
Path?

Kalimatush Shahdah: the Testimony
Repetition of the creed or the Shahdah: L ilha illa Allah- Muammad ar Rasl
Allah meaning: There is no god but Allah, and Muammad is the Messenger of Allah is
an important and meaningful expression of belief. It is recited at many mile-stones in a
Muslims life, at the time of birth, during the adhn, in daily prayers, at events of
significance in individual and community life and at death bed. For a new convert to
Islam, it also represents the initial act of total commitment to Islamic injunctions.
Shahdah denotes an act of witnessing, while the word shhid means one who
witnesses or simply a witness, especially in the legal sense (pl. shuhd, shhidn,
shhidn).
The word Shahd is also used as one of the Most Beautiful Names of Allah, as He is
the Witness to all our deeds (Q.3:98) and for all things (Q.5:117). Allah Himself bears
witness that there is no God but He (Q.3:18).
The martyr who seals his belief with his death in defence of his religion is considered
to be the ultimate witness or shahd throughout the adth literature and his body need
not be washed before burial. Thus Shahdah also means martyrdom and the usage of
shahd often conveys both the meanings of martyr and witness as in Q.4:72 just as its
plural shuhad in Q.4:69. In Q.2:23 shuhad means witnesses.
In general parlance, shhid is a witness declaring his shahdah, i.e. his testimony,
with decisive information and conviction. In the religious sense, shahdah is the Islamic
profession of faith as well as confirmation of belief.
' _' ' . ' ' < _' '
. .


' _ Ash hadu an l ilha illallh; wa ash hadu
anna Muammadar Raslah means: I testify that there is NO deity except Allah, and
that Muammad is the Messenger of Allah.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 172
Man comes into this world and soon hears the shahdah recited in his ears for the
first time by someone else and leaves this world hopefully by reciting the same
shahdah himself for the last time. While in this world, he constantly tries to act and live
by the shahdah that helps him to expose the false gods inside and outside him.
Many times a day we recite these words: Ash hadu al la ilha illallah, wa ash hadu
anna Muammadar Raslalla.: Most of us translate this as we believe that there is no
deity except Allah, and that Mu ammad is the Messenger of Allah. As previously
mentioned, the true meaning of the shahdah is not I believe but I testify with
irrevocable and firm conviction that there is no deity to be worshipped except Allah and
that Muammad is the Messenger of Allah. In practice, shahdah is a three-fold
combination of total confirmation, verbal attestation and consequent action. It is a life-
long commitment until death does us part (Q.15:99).
Faith (mn) is not a mere profession of beliefs. Righteous conduct must accompany
belief in Allah. Religion is something to be lived, and not an object of mere lip service.
The Quran says: Those who have faith and act righteously, blessedness is for them, and
a blissful home to return to (Q.13:29). Prophet Muammad

said: Allah does not


accept faith if it is not expressed in deeds, and does not accept deeds if they do not
conform to faith.
Do we know that it is the duty of the parents to see to it that the shahdah is
recited into the right ear of the newborn and the iqmah (the Islamic Anthem) in the
left? And do we know that this procedure ensures that the shahdah, being the first ever
words heard and registered in the babys auditory centre in the brain, will be the only
words to be recalled at the time of death?
Do we give only lip service to the shahdah or do we declare it from the depth of our
hearts? If we have declared in our shahdah that Muammad

is Allahs Messenger,
we should readily accept him as our leader and be guided accordingly and follow him. If
you love Allah, follow Muammad; Allah will love you and forgive you your sins,
(Q.3:31).
By merely hoping, wishing and professing the shahdah we cannot stop oppression,
corruption and injustice to mankind. Achievement of anything in life is a result of an
active and dynamic process and not a passive stance. Allah will not do for us those
things which we can do ourselves. Allah gives us life but He will not live it for us. Man
can have nothing except what he strives for (Q.53:39). In fact, Allah screens out for
Paradise those people who have striven hard and were steadfast (Q.3:142) and who
passed through a lot of suffering and adversity (Q.2:214). We must apply our shahdah
to every limb and organ of ours because every limb and organ of our body will be a
witness (shhid) as to its actions. Anyone, even a non-Muslim can recite the shahdah
like a parrot. The benefits only accrue when we mean it and act on it.
To understand the real meaning of shahdah, let us assume that it is now maghrib
(the evening) and the sun has just set. It is time for the evening prayers, but no, we are
still watching television. Why do we do this? Simply because we love television more
than we love Allah. By remaining glued to the TV set we now indulge ourselves in the sin
CHAPTER III: The straight path or As-sirat al mustaqym 173
of shirrk ul muabbah i.e. showing the love that is due to Allah, to other than Allah. We
do not want to spare even five minutes to perform our evening prayers although we
have been watching TV for two hours or more. This is because we love the programme;
we love the hero/heroine more than we love Allah. Thus we can see for ourselves that
we have failed miserably on our very first step on the Straight Path. Only our tongue
recited the shahdah but our heart was not involved in it. This is only one example. If
we examine ourselves, we will find many more areas where we often go wrong.

alt (namz): ritual prayers:


We shall now comment briefly on the second pillar of Islam or the ritual prayers called
salt in Arabic and namaaz in Persian and Urdu.
Prayer is that which enables the soul to realise its divinity. Through prayer human
beings worship absolute truth, and seek an eternal reward. Prayer is the foundation-
stone of religion; and religion is the means by which the soul is purified of all that
pollutes it. Prayer is the worship of the first cause of all things, the Supreme Ruler of the
entire world, the Source of all strength. Prayer is the adoration of the One whose being
is necessary, says Ibn Sina also known as Avicenna (980-1037).
alt / salah is derived from the Arabic word selah, meaning connection, indicating a
link to Allah, and denotes divine service, in particular the ritual prayers. (The English
word ritual comes from Latin rtulis relating to rites, while prayer is derived from the
French preiere meaning to ask earnestly, to beg.) It is preceded by niyyat or intention
which directs the mind to the act that is about to take place. Thus niyyat is the state of
anticipation deemed absolutely necessary to perform any intended action, including
ritual prayers with all its compulsory requisites. alt must be performed in a clean,
quiet place, and preceded by ritual purification called wuu. The basic unit of salt is
called a rakah (bowing). Each rakah consists of the following elements given here in
order of performance: the standing (as a mark of respect), the bowing (ruku signifying
submission), the prostration (sajdah) with the forehead touching the clean ground or the
floor (signifying deep humility), the sitting so as to recite at-tashahhud or attaiyyt
(greetings) and the ending salms. Each of the daily obligatory five prayers consists of a
different number of rakahs. Thus the Fajr or the Early Morning Prayer has two rakahs,
the Zuhr or the Noon Prayer has four rakahs, the Asr or the Afternoon Prayer has four
rakahs, the Maghrib or the Sunset Prayer has three rakahs, and the 'Isha or the
Evening Prayer has four rakahs. All the prayers can be said at home except for the
Friday Afternoon Prayer which should be said in the mosque (masjid) but there is
greater merit in saying our daily prayers in congregation. Women are excused from
saying prayers in the mosque and can pray at home. The word masjid (where Muslims
gather to confirm their collective identity through prayer and attend to their common
concerns) is derived from sajdah meaning prostration. Sajdah reminds us of life and
death. When man touches his forehead to the ground it reminds him of his origin and
the fact that he was created from the dust. It also reminds him of the resurrection after
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 174
death. From it We created you, and into it We shall send you back, and from it We will
raise you a second time, (Q.20:55).
The Law-Giver knows that not all men can ascend the steps of irt al Mustaqm as
quickly and consistently as it would be desired, hence they need compulsory disciplining.
Religious beliefs and practices are responsible for those biological processes which
reduce anxiety both at the individual and the collective level. Daily prayer is a good
spiritual and physical exercise since it has cumulative benefits to the mind and the body.
Similar orchestrated procedures in rituals enhance a dignified social co-ordination and
trust among its participants. Associating ourselves with people who have similar beliefs,
also reminds us of our obligation to the society.
Prayers lead to Paradise. The importance of prayers has been emphasised in
Q.74:40-46 wherein Allah tells us that when the inmates of Paradise would ask the
inmates of Hell as to what was the reason of them being in that place and position, they
would answer that they were not among those who prayed, nor gave charity nor had
firm faith in the Day of Judgment.
Performing prayers also raises the serotonin and endorphin levels which overcome
depressive moods. The pleasure of achievement and fulfilling ones duty counteracts any
stress. It not only keeps the body physically, mentally and spiritually fit but also provides
some recreation and peace of mind. It is natures best tranquiliser. Prayer gives a feeling
of accomplishment and instils a sense of physical independence. Beta-endorphin appears
to be the endorphin that seems to have the strongest effect on the brain and body
during prayers or exercise. Endorphins are believed to enhance the immune system,
relieve pain, reduce stress and postpone the aging process. The 5-time daily
accumulation of endorphins and other neurotransmitters during prayers and other rituals
may be responsible for the longevity of those of us who meditate or pray.
During times of stress, man often exhibits his primitive animal instincts and
responses. Communicating our problems to Allah prevents such behaviour. For us not to
get confused, our thoughts must centre on a single unique source that we can revert to
for guidance, and that centre can only be the One Allah, to Whom we can switch all our
thoughts. Hence, we Muslims hardly ever get confused during adverse circumstances.
Prayers offer a rapid and an easy access to Allah. Allah is He Who has all the time on His
hands and is prepared to listen to us as long as we wish, for solving our problems.
When we pray or make dua (supplicate) to Allah, the scenario becomes different.
We sit not in front of another human being whom we can see, but in front of One who
has created the universe and Whom we cannot see. This stance necessitates a change in
our frame of mind and induces humility, respect and awe which are due to His Majesty.
The prior ablution (wuu) (Q.5:6) to perform the prayers is not simply meant for
physical purification of the body. One must ask oneself while washing hands: are my
hands clean from misappropriation and fraudulent dealings? While washing our hands
we should also ask Allah to give us our Book on the Day of Judgment in our right hand
and not in the left. Similarly, after washing the mouth, we must remind ourselves not to
soil the clean tongue again by back-biting or slandering anyone. Then only the following
CHAPTER III: The straight path or As-sirat al mustaqym 175
adith becomes self-explanatory. When the Muslim or the believing servant performs
wuu and washes his face, every sin that he looked at with his eyes will depart from his
face with the water or with the last drop of water. When he washes his hands, every sin
that his hands committed will depart from his hands with the water or with the last drop
of water. When he washes his feet, every sin in which his feet took him will depart with
the water or with the last drop of water, until he becomes sinless, (adth: Muslim; Al-
Muwaa).
When prayers in Arabic are translated into our mother-tongue and implemented into
meaningful action, the spiritual gains offset and eradicate some of our sins of the past
(Q.47:2). If the points system could be applied to our daily activities, then that would
amount to adding some plus marks to our ledgers, and cancelling some of our minus
marks. c' c' _'

.

Allah advises us: surely good deeds cancel evil deeds.


This is a reminder to the mindful, (Q.11:114) and: To make one good action succeed
another is the perfection of goodness. (Harat

Ali. R.A.). The past never dies. A good


deed remains alive in our record as one more virtuous act and one evil less.
We do need someone close enough, viz. Allah, to whom we can communicate our
thoughts and feelings, our desires and intentions, in fact our daily agenda and our plan
of action. This communication could begin during the supplication time of our morning
prayers which follows tahajjud prayers. After we have performed our prayers, we must
continue to remember Allah, in whatever position or condition we may be (Q.4:103).
People will not sit remembering God without angels surrounding them, mercy covering
them, peace descending on them, (adth: Muslim).
For those of us who do not know how to spend the time when we have nothing to
do, especially when we are unemployed, Islam offers a compulsory activity, spiritual,
mental and physical, on a regular 5-time daily basis, during which time we feel gainfully
occupied. An added advantage of the physical part of the prayer is that each and every
muscle in the body, large or small, contracts and relaxes during the alt. This regular
exercise, in its own little way, helps to increase strength, endurance and flexibility of the
muscles, and prevents osteoporosis, ischemic heart disease, stroke, non-insulin-
dependent diabetes, hypertension, loneliness, boredom and depression. Such fitness
improves cognition in the aging. Using high-resolution magnetic resonance imaging
shows anatomical differences in grey and white matter of the brain between physically
fit and less fit aging humans. Previously sedentary people over age 60, who now pray
their 5-time daily prayers or more, can significantly improve mental-processing abilities
that decline with age, and particularly tasks that rely heavily on the frontal lobes of the
brain.
Punctual observance (mufaa) of the alt is repeatedly recommended (Q.23:9;
70:20-23), and neglect is censured (Q.107:5). The average total time of prayers
amounts to approximately 36 minutes per day, equal to 2.5% of an average lifetime,
which we must devote to Allah as ritual prayers. alt is a disciplinary measure to be
observed at fixed hours, as a regulated ordinance of religion:

Kitbamm
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 176
mauqt (Q.4:103). This procedure gives very little time to commit any sin in-between
prayers, especially if we still have the wu u (ablution) on. We are advised to pray
regularly so as to remember Allah all the time (Q.20:14). Regular prayer keeps a Muslim
away from committing major sins because he/she is constantly in contact with Allah.
This type of person is highly unlikely to commit sins like theft, adultery or murder. Not
only do we have to seek Allahs help with patient perseverance and prayer (Q.2:153), we
also have to recommend others to pray. We will have to be patient with them too
(Q.20:132). If our prayers do not restrain us from evil and wrong-doing, we obtain only
estrangement from Allah and unnecessary weariness by it. Daily, Allah sends us an
invitation to have communion with Him. Beginning with the call to prayer (nida: Q.5:58),
this invitation is repeated five times a day. Unfortunately, people without understanding
do not even bother to accept the invitation.
Allah ordered the qiblah (Q.2:149) or the direction in which we should face when
praying. The concept of the qiblah comprises universal brotherhood, mutual co-
operation, punctuality, symbolic posture and a common direction. The qiblah was
changed from Jerusalem to Makkah to test those who followed the Prophet

and
differentiate them from those who were hypocrites (Q.2:143). Not only do we have to
face the qiblah five times daily during our life-time but also when we die, our faces must
be turned towards the qiblah.
Tasb (glorification) and tamd (praise) of Allah are closely connected to prayers in
Q.20:130. After tashahhud and completion of the prayers, we offer salutation to our
guardian angels on the right and the left, and also announce our return to the Earth
from our own merj.
Any man who calls on Allah in prayers will be answered. It is either granted to him
in this world or stored away for him in the next world, as long as he does not pray for
something sinful or the breaking of family ties, and as long as he is not impatient.
People say: I called on God and He did not answer my prayers for me. (Sai Al-
Bukhri). We should be reminded that both in ill-fortune and good fortune, there is a
beautiful purpose in Allahs Plan (Q.11:9-11) as days (of varying fortunes of prosperity
and adversity) are given by Allah, by turns, to mankind, (Q.3:140). The reason we are
put on this earth is to learn our lessons through suffering and adversity. This cumulative
knowledge leads us to wisdom. The true measure of man is where he stands in
adversity, not in prosperity. What Allah has meant to befall us can not miss us and what
is meant to miss us can not befall us. Adversity elicits talents which otherwise may
remain dormant.
Allah does not make mistakes, but allows us to make them. This is aided by the
human brain which hides from us such information that might prevent mistakes He
expects us to deal with. He allows us to repeat the mistakes for the purpose of learning
much more while gaining more experience in repenting. If not, it would amount to a
student being given the answers before taking a test which is not a good way to learn.
Often we tend to forget our past mistakes which would have helped our decisions to be
influenced by knowledge gained from them. We should not discard our God-given
CHAPTER III: The straight path or As-sirat al mustaqym 177
intelligence into the recycle bin of the mental computer but use it to solve the situations
as they arise. We must accept such finite and temporary frustrations meant as part of
our destiny and we must not lose hope, but deal with the situation with a smile. In every
impossible situation, there lies a possibility. If we try to do the possible, only then Allah
helps us to do what we thought was impossible. The pessimist sees difficulties in every
opportunity but an optimist sees opportunity in every difficulty. A Muslim is an optimist
all his life because he knows fully well that he will be going to Jannah eventually. This
optimism could also be due to the euphoria-producing neurotransmitters such as
serotonin, dopamine, encephalins and endorphins which are released regularly by the
brain during the five-time daily prayers which follow the trajectory of the sun.
However, there are some questions which we need to ask ourselves again and again:
Did we really ensure with the Islamic Anthem (the iqmah) that everybody had lined up
straight in the congregational prayer? Did it make a strong consolidated front, or was
some space left between the shoulders of the praying men for Satan to infiltrate and
cause further separation and enmity among ourselves? Did we ask ourselves whether we
performed our prayers with zeal and concentration like a committed devotee with the
sole purpose of acquiring His love and pleasure? Or did our minds wander during
prayers, like a beginner, thinking of our business transactions such as counting money?
Did we really understand what we were saying or did we only give lip service to our
prayers? Did we give eye-service only as if to be seen that we were also praying so as to
be counted among the pious? Is that the reason why our prayers were so lengthy just to
be seen by others? Shaikh Sadi says:
.. :...:

:..`-..
Kleed dar dauzakhast on namaaz, k dar chashm mardom gozareee deraaz: The key to Hell is that
prayer which you prolonged in peoples eyes. And finally, were we under the influence of
alcohol or any unnecessary drugs during our prayers? Did we finish our prayers fast
enough just to be able to answer the telephone call or to be in time for the news?
The physical benefit of the habitual 5-times daily prayer contributes to the dynamism
of the practising Muslim and makes him constantly on the go. Many of us, especially the
older ones, need to be motivated to become physically active and perform some duties
which are not done routinely. But for most Muslims, this is not a problem. Once a habit
is formed for the five times daily prayers during childhood, it perpetuates throughout life
and needs no motivation to perform the regular prayers which follow punctually and
reflexively. The prayer times get encoded in the bio-rhythm. Hence the importance of
introducing children to prayers at an early age (adith). Habit soon becomes a
necessity, and by offering satisfaction, every kind of habit persists. This life-long habit of
compulsory prayers also initiates other tasks (besides prayers) that need motivation,
such as beginning the day early, and dividing and managing the time. It makes it all
easier. Being a dynamic way of life Islam urges us into activity, especially through prayer
times and as a reward, has set a heavenly goal of Paradise for those of us who exert a
little extra effort in our journey on this Earth. (The need for physical activity is hot-wired
into the body's expectations. Some scientists say that humans have inherited a genome
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 178
programmed for physical activity by selective forces from the Late Palaeolithic era -
10,000 years ago- when physical activity was necessary for survival. Since food-
abundant society makes physical activity no longer obligatory for survival, the sedentary
lifestyle has emerged, leading to fast foods, obesity and many of our chronic diseases).
We owe implicit obedience to Allah. He created us with a body from earth and
breathed in it a r from Himself. It is expected that we should comply with His
Commands in dedicating some time from our 24 hours schedule as prescribed in the
Holy Quran. We Muslims are members of the 2.5% club. If we give a total of just 36
minutes daily for compulsory ritual prayers, which is 2.5% of our time, then it matches
our compulsory obligation of 2.5% zakt. Such prayers are spread over five different
periods of the day, so as to allow us to continue our occupation while still holding
communion with Allah for a few minutes at a time. It also restrains us from shameful
and disgraceful deeds between prayer times (Q.29:45).
Prayer is a personal communication with God for the purpose of maintaining the link
with the divine in our personal lives. Whether we understand the meaning of whatever
we say in our ritual prayers or not (especially during our childhood), the ritual becomes a
habit later on in life. It becomes a part of our nature. When we get older and mature,
we then begin to understand truly what we are reciting. This understanding of the
verses then reminds us to do good deeds at least five times a day, thus becoming part
of our lives. Just as we take food three times in a day as a habitual practice to nourish
our physical body, we also need 5-time daily prayers to nourish our spiritual soul called
r. Allah wants us to turn our attention to Him at least five times a day. Prayer is a
timed prescription for the faithful (Q.4:103). Just as our prayers follow the trajectory of
the sun, so does the physiology of our body. The mark of a Muslim who prays regularly
is a dark area in the centre of his forehead due to repeated prostrations. The Prophet
Muammad

said: prayer is the key to Paradise. Harat Abu Bakr, R.A., said: When it
is time for prayers, get up and extinguish the Hell-fire you have kindled for yourself. An
Urdu proverb strongly advises us to pray before funeral prayers are offered for us when
we die. . .: :. . .: . - .:. / . ; . . .: :.

Namaaz parh le aysaa na ho ke teree


namaaz se pahle koee aur tumharee namaaz parh le. Say your prayers before others say your
(funeral/ Janaazah) prayer for you.
Allah is Honourable. Whenever any one raises his hands, Allah Himself feels
embarrassed to return him empty-handed. (adth). Allah is just waiting to listen to us,
no matter what time of the day or night we call upon Him. We can make dua in any
language, without an interpreter, because He understands all languages. The Arabic may
have been the mother of languages for man, but to say that Allahs language is only
Arabic to the exclusion of hundreds of other languages of the world is wrong. Numerous
scriptures have been revealed in other languages. It has been said that there have been
124,000 prophets and 313 messengers of Allah. However, to understand Allahs
language as revealed in the Holy Quran, we must have a fairly good knowledge of
Arabic, or at least, its translation in our own mother-tongue, so that we understand what
CHAPTER III: The straight path or As-sirat al mustaqym 179
we are reciting in our daily prayers. Otherwise, our daily prayers would be reduced to a
mere physical exercise without any spiritual component and blessing. We shall have
more benefit from that part of the prayer that we understand and act upon. We must
also ensure that we do not pray with a befogged mind.
_ ' _ _ '. .' ' 'i .'

Oh ye faithful! Approach not


your prayers with a mind befogged, until you can understand all that you say. (Q.4:43).
We must not be absent-minded in our prayers, nor be distracted while praying. Absent-
mindedness is a tendency to be occupied with ones own thoughts to such a degree that
inadequate attention is given to what is being recited. Hence continuous concentration
on the contents of the verses is of paramount importance. During concentration and
attention, the frontal area of the brain shows activity. Spiritual practices such as prayers
activate the temporal lobe in the brain while there is decreased activity in the orientation
area situated in the posterior superior part of the parietal lobe. It is well-known that
mental concentration directed on a particular group of muscles, say the arm, forearm or
the hand-grip leads to improvement in its physical strength. Similarly, mental
concentration focused on a particular area of a Quranic verse during spiritual exercise of
daily prayers enhances our spiritual growth and stamina. Performing prayers in a hurry,
without focusing on their content and without understanding the meaning, is only of
limited benefit to the person. The small benefit accrues because of the physical exercise
involved and because verses are committed to memory through repetitions. These
verses can then be recalled at a later date for reflection and understanding, but there is
little benefit for the immediate spiritual enhancement. A Persian poem stresses
concentration during prayer in company with God.
. ,:..,..

.- -,.

,.<-./:

,..:..

Yek rooz bettefaaq sahraa man o t; az shahr broon shaweem tanhaa man o t; daanee k man t ky b
ham khosh baasheem; on waqt k kas nabaashad ellaa man o t. One day with each other in the
desert, You and I; away from the city, alone, You and I; only You know when we are
happy together, You and I; at that time when there is no one except You and I.
We should recite our prayers neither loud nor in a low tone, but in mid-tone
(Q.17:110). By doing this, we can hear ourselves through the impact our own voice
makes on the tympanic membranes (ear drums). In case we make a mistake in our
prayers and forget an item of speech or ritual, we should perform extra prostrations
called sajdat us sahw at the end of the prayers. This act would remind us to concentrate
more on the next occasion when we decide to have a dialogue with Allah. Concentration
helps us to refrain from frivolous thoughts while standing with due reverence before our
Maker during prayers. Since Allah has given clear indications and advice in the Quran for
different categories of persons, we should try to locate in what category we fall and in
which one we would prefer to be found.
Although Allah feels embarrassed to return a supplicant empty-handed, He answers
our prayers in the manner that is best for us. We must never think that once Allah opens
the door to admit a dua, He will close the door of answering it for anyone.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 180
..:.

. .... .:

Khodaa gar b hekmat b bandad daree: Goshaayad z rahmat dar deegaree. If God closes one door
due to His wisdom, He opens another door due to His Mercy.
What a calamity it would be if Allah were to answer simultaneously everyones
prayer. Remember, Allah's delay does not mean Allah's denial. The reasons why some of
our supplications remain unfulfilled in this world are: (1) We do not know what is best
for us. Allah knows best. (2) If everyone got what he/she asked for, there would be
utter chaos and confusion on Earth. (3) We should be examining ourselves to ask if we
should be making such a supplication. (4) Maybe something better would be granted in
this life later on or the reward may be delayed for a much better one in the Hereafter.
If Allah listened to all the prayers of all men, mankind would have perished quickly,
for men are often praying for evil against one another. If we ask Allah for the transitory
things in life, He may even grant us all, but we may end up disgraced in Hell (Q.17:18).
However, sometimes, the response to our prayers is not immediate but delayed, and
may also accrue in countless hidden ways. Allah will respond to the servant as long as
he does not make a dua to commit a sin or break the family ties, and as long as he does
not ask for an immediate response. (adth: Muslim).
Standing with all due respect in front of our Creator, we must realise Who we are
addressing. Prayers performed in a purely ritualistic manner wherein words are uttered
quickly and limbs moved reflexively, are not of much spiritual benefit to man. If
performed hastily, the prayer primarily meant to be a spiritual exercise, becomes only a
physical one. However, there is benefit in both. Benefits of a quick prayer include the
physiological effects of exercise on the body as well as perpetuation of the memory
pathways in the hippocampus of the brain of whatever verses we are reciting.
Prayer should not be considered as just another daily entry into a log book. We
should learn the meaning in our mother-tongue of every single word we say in the
prayer (alt), understand it and make sure we mean it when we say it, so that it could
be implemented. We must learn to focus our gaze only in one direction, especially on the
ground where our forehead would touch during prostration, block out all in-coming
thoughts to the brain and concentrate on Allah. Allah does not accept the prayer of an
unmindful, inattentive heart. (At-Tirmidhi). Man gets credit from that part of the prayer
of which he is conscious. (adth). It is difficult to concentrate on prayers if one is tired,
exhausted or under the influence of drugs. For concentration, the mind has to be alert.
If one is sleepy, it is wise to postpone the prayer until the person is wide awake and
understands what he is saying. One way to focus attention is to perform each alt, (in
the words of the Prophet

), as if it was our only one left and our last one on Earth.
This procedure would free us from all worldly anxieties and worries, and inner peace
would prevail. Another way is to pause at the end of each sentence to ensure that we
have actually understood what we said or asked, so that we need not repeat that verse,
before we proceed to the next verse. Recapitulating the meaning of the verses turns our
prayer into meaningful communication. Prophet Muammad


would focus his eyes on
CHAPTER III: The straight path or As-sirat al mustaqym 181
the spot of prostration while standing during prayers. It has been found that if we do not
concentrate on the road for more than two seconds, the rate of accidents doubles and
that it takes some time to arrive at the original state of concentration. This may well be
the reason why people should not cross the floor in front of persons when they are
praying so that they would not be distracted. And yet another way is to adjust the
intensity of the sound of the verses a little louder than a whisper so that the person
himself could listen to the sound impacted on his ear drums which would maintain his
concentration on the meaning of the verses.
Reciting the different verses of the Holy Quran during prayers improves the recall
component of memory both for short term and long term events. They improve our
attention span and sharpen our memory, especially when we have to concentrate on the
meanings of the verses which we are reciting. It enables us to go a step further and
implement what we have learnt during prayers. Repetition of Allahs name and
meditation on His Glory helps to keep the mind away from undesirable in-coming
thoughts. Each repetition gives us a deeper meaning and carries us nearer and nearer to
understanding Allah.
Certain areas of the brain are altered during deep meditation. The frontal cortex is
involved in mental concentration which is associated simultaneously with decreased
activity in the parietal lobe, the latter being responsible for helping a person to view
objects in three-dimensions. Prayers rid the mind of selfish pre-occupations and provide
an outlet in a relaxed, composed, yet dynamic attitude. We can keep our brain active
even during old age by reciting the already memorised srahs of the Quran during our
ritual prayers. Consequently, in such an environment, all the associated paths between
different brain cells would continue to get stimulated at least five times daily. Repetitive
reproduction of the Quranic verses from memory promotes continuous mental activity in
the brain circuitry, through the medium of neurochemicals circulating in the memory
channels of the brain. Moreover, by repetition of the Quranic verses, the brain acts as a
pace-maker and harmonises the brain waves should they be erratic. This mental activity
is also important in reducing memory problems of ageing and aiding mental alertness.
Prayer has practical implications in the management of stress through its neuro-
protective effect. Stress could be good or bad, short-term or long-term. Short-term
stress accelerates the immune system, while chronic or long-term stress depresses it.
Stress hormones produced by the suprarenal glands release adrenaline and nor-
adrenaline which elicit a sudden fright, flight or fight response, and also secrete
cortisol which prompts the immune system to ready itself to battle infections resulting
from sudden traumas such as bites or wounds. Long-term stress such as the loss of a
spouse or an incurable disease, a disabling injury or caring for a bed-ridden spouse, can
exhaust the immune system, especially if the person is already weak from age or illness.
During prayers, certain physiological changes occur in the brain where
neurotransmitters and other chemicals are released which lower blood pressure, muscle
tension, and heart rate. Studies have shown that religious people are less depressed,
have healthier immune systems and cope better with addictions than the non-religious.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 182
One of the reasons that prayer relieves stress is that we are getting Someone above us,
to assist in our problems much better than the counselling session of a psychiatrist with
his feedback sessions.
It is the fear of failure (e.g. in exams or in financial situations) which leads to a
sense of insecurity. In Q.3:139, Allah advises the faithful not to lose heart nor fall into
despair, for they are bound to gain mastery. (Emotional responses including those
related to fear are controlled by the amygdala which is an almond-shape structure
located deep within the temporal lobes of the brain, medial to the hypothalamus. A
network of neural pathways connects the amygdala to the neocortex, our thinking brain,
allowing us to reflect on our feelings and to think before acting.
Norephinephrine and epinephrine are the two active hormones that cause some of
the physiological expressions of fear and insecurity. Fear is a reaction to impending
danger while anxiety is a reaction to an imaginary forthcoming undesirable expected
event). In such circumstances, we have to remove ourselves from the problem and look
at it from a distance, while listening to the adhn, a call to prayer (Q.5:58), and
understand its meaning: .' _

-' _

ayya ala alh; ayya alal fal:


i.e. hasten towards prayer, hasten towards success. It is obvious from the adhn that
success follows prayer. No matter what profession we may belong to and what criteria
we use as a measure of success in Islam, success is linked to prayers as proclaimed in
the adhn. It is prayers that instil confidence and remove the fear of insecurity.
Insecurity is a feeling of helplessness from uncertainty about oneself. Success is
measured not by the financial or educational status of a person but by the obstacles he
has overcome. The greatest achievement is doing what people say you cannot do. You
may discover that you have thought of something that no one did before, but what
every one had seen and passed it without taking notice. Success is not a gate but a
staircase which we have to climb, involving the action of certain parts of the body.
Although success is best measured by how far we have come with the talents Allah has
bestowed upon us, an overnight success is a rarity. It takes years to achieve success,
and failure is the first step. In fact, success is always associated with problems and
obstacles in its path. Such adversities and hardships can only be overcome through
reliance on Allah and the self. While burning the midnight oil towards any project, we
should not forget tahajjud prayers after midnight.
Meeting during congregational prayers and the shaking of hands contribute their own
quota of solace to this brotherhood. Congregational prayers impart a sense of humility to
the rich, fair or handsome while meeting and shaking of hands after congregational
prayers enhances confidence and self-esteem of the less privileged participants. There is
strength in congregation, and triumph and success in strength. If the area is under
occupation, it infuses a new era of Islamic awakening, uniting the entire Muslim ummah
with millions of hearts in one body that can challenge the insatiable greed of the
occupying forces. Congregational prayers could also be done at home with family
members praying together, thus ensuring a powerful effect of Islamisation of the
CHAPTER III: The straight path or As-sirat al mustaqym 183
participants. In Q.20:132, Allah advises us to bid our family to pray and be patient in it.
A family that prays together stays together.
Islam itself is a religion of success, although this success may not necessarily be
measured by a huge bank account or a respectable university degree in this life. This
success is measured by the achievement of Paradise in the Hereafter, which is a true
reward for whatever uses we made of our academic or spiritual knowledge for the
advancement of mankind and which was pleasing to Allah. No matter how we look at it,
the academic and the spiritual ramifications of knowledge should be consistently
introduced during this life from infancy. The Holy Quran teaches us that a society which
lives according to Gods will (implementing equality, justice and a fair distribution of
wealth for a better world of tomorrow) can never fail. God-fearing people will achieve
success (Q.5:100). We should bear in mind that the word of success in the adhn also
precedes the iqmah, the Islamic Anthem, which reminds us that if we stand up and
pray together, we can stay together as a strong ummah. The verse Q.42:38 says that
after our prayers are over, we should conduct our affairs by mutual consultation (shr).
Hence, congregational prayers should begin with iqmah (call to stand up together)
and end with salms, peace and Allah's mercy. The iqmah of the congregational
prayers is an expression of discipline, spirit of unity, brotherhood, mutual consultation
and collective understanding and action. When the iqmah is called, each one of us
should stand up immediately like a soldier, in a devout frame of mind (Q.2:238). We
must report for duty and take instructions from Allah. If we say our Sustainer
(Rabb/God) is Allah, and stand up straight and steadfast as in the iqmah, angels will
descend on us and console us by saying: Dont fear; dont grieve, but receive glad
tidings of gardens which were promised. (Q.41:30). As soon as the iqmah is called, we
must stand together, shoulder to shoulder, so as to allow no room whatsoever between
our shoulders for Satan to separate us. We must ensure that the line is a solid, strong,
cemented, impregnable structure (Q.61:4). After the iqmah, we commune with Allah as
soon as we begin our alt. Muslims must turn their faces towards the qiblah (Masjid-ul-
arm in Makkah), because it was ordered by Allah (Q.2:149), so as to differentiate
those who followed Prophet Muammad

from those who did not (Q.2:143).


We read in the traditions (adith) that both Harat ishah and Umm Salamah
(R.A.), the most knowledgeable among the wives of the Prophet

, used to lead women


in congregational prayers. We also read that the Prophet

appointed Umm Waraqah to


lead the members of her household in prayers. Therefore, our women should never lose
the opportunity to pray in jamah (congregation) whenever there is an opportunity, by
appointing one of them with superior knowledge to lead an all-women congregation. It is
needless to say that those women should also pay attention to home.
It is advisable that after completion of every of the five-time prayers we should ask
ourselves: What part of the Quran recited in the prayer would we implement
immediately on getting up? To test the effectiveness of our ritual prayers, we should
pause for a few moments after completing the prayers and giving the salms, and ask
ourselves the following questions:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 184
(1) Have we understood what we were reciting? If so, (2) to what extent the
attributes of Allah are reflected in our person? Have we come any closer to any of Allahs
Attributes? (3) What are we going to do right now to better ourselves and also the
community? (4) What measures should we implement to rectify any of our
misdemeanours, misdeeds, personal profiles, our misdealing and misleading? (5) Is
there any problem in the community that needs mutual consultation?
As soon as we get up from our prayers, we should make an immediate start to fulfil
our promise to Allah. If we had really understood the meaning of the five-time daily
prayers that we performed, we should be doing some good deeds, some adaqah or
some asanah at least five-times daily. Do we really do so even once daily?
If we have spent the whole life in the rituals of prayer without reforming ourselves,
we have wasted our lives. Life is so precious that Allah offers it once only on this planet,
and does not repeat it here. The Persian poet explains:
...,.:.

~..-.-,.

:.....,:.,

,.:...:..

Agar hamin khoro khaabast haasl omrat; b heech kaar nayaayad hayaat bee haasel: Ch roozhaat b
shab raft dar hawaa wo hawas; shabee b rooz kon aakher b shokro zekro namaaz. If eating and
sleeping is your aim in life, this life will be of no use without achievement; most of your
days passed as nights in fun and carnal desires; devote one night after all into a day of
gratitude, remembrance and prayer.
Although the 5-time daily prayers contribute a small percentage of the total daily
calories burnt, what is more important is that it sets into motion a chain of those
physiological and biochemical processes which take place in the body during physical
exercise and which in turn lead to multiple benefits. ATP (adenosine triphosphate), the
universal energy store, is the most abundant high-energy compound in the human body.
It is a nucleotide that is necessary for energy transfer in the muscles during physical
exercise as a result of bonding with its precursor ADP (adenosine diphosphate). This is
done through a process of phosphorylation involving addition of a phosphate molecule,
and is brought about by active transport of molecules and ions set in motion by nerve
impulses responsible for muscle contraction. ATP delivers energy to almost all metabolic
pathways of every cell in the body such as the metabolism of foods, synthesis of
proteins and DNA, muscle contraction, generating electricity in nerves, etc. (It is also
involved in the lighting mechanism of fireflies). The enzyme which makes ATP is called
ATP synthase, or ATPase. It supplies energy to heart muscle for blood circulation and
skeletal muscle for body movement.
Acetylcholine is a neurotransmitter which is involved in the activation of muscles.
This neurotransmitter increases alertness and also enhances memory. The stomach,
spleen, bladder, liver, sweat glands, blood vessels, heart and skeletal muscles are just
some of the organs that this neurotransmitter controls. Acetylcholine helps control
muscle tone, primitive drives, emotions. It also controls the release of pituitary hormone
vasopressin, which is involved in learning and in the regulation of urine output.
CHAPTER III: The straight path or As-sirat al mustaqym 185
During Islamic prayers, nearly each and every muscle in the body is brought into
action. This leads to increased muscle strength, joint flexibility, better co-ordination,
control and balance, and increased bone density and mineral content. Contraction of
quadriceps muscles (muscles above the knee) occurs during Ruku' within a couple of
seconds but it takes a few seconds more for the contraction to become maximal. By
repeating Sub na Rabbi al 'Azeema wa bi amdihi 3 times during Ruku' rather than
hurriedly saying it once only, we give few extra seconds for the thigh muscle fibres to
achieve maximal contraction besides giving us some time to understand in our own
mother-tongue the meaning of what we have recited in Arabic. The strain put on the
forearm during repeated prostrations in lifting the body from the ground increases the
mineral content of the bones of the forearm, so useful in an old man for daily handling
of objects. It re-activates erythropoietic processes in the bone marrow; prevents deep
vein thrombosis through calf muscle pump by ankle movements; and delays the ageing
processes of the body and brain. Moreover, after prayers, people actually feel better
because it improves mood, thought and behaviour. Certain opioids such as encephalins,
endorphins, dynorphins and others secreted by the brain during prayers add their own
quota of well-being and tranquillity.
' .' _'

'. .

Innas alta tanh anil fashi Wal Munkari, (Q.29:45).


Indeed, prayer restrains from vulgarity and forbidden acts. Unfortunately, there are
many people, who pray 5-times daily, yet still commit indecencies and other forbidden
acts such as backbiting, telling lies, cheating in business, spreading mischief and taking
alcohol, thus harming themselves as well as tarnishing the image of Islam. The proper
ablution, a prominent turban, an exterior sweet-scented body perfumed all over, a well-
camouflaging long gown, praying on a colourful mat and reciting long surahs in a
beautiful accent will not protect us from committing evil if we understand what we are
reciting but do not strive to implement the instructions. Satan unfortunately targets the
faithful faster than the unbelievers.
Ibdah
The Arabic word for worship (ibdah) means service, both literally and figuratively. It
is derived from the root word abd, meaning slave or servant. The use of the word abd
was also common in the pre-Mu ammad

era. Many proper names in pagan times


were composed of Abd as the first member and the name of deity as the second
member. Even the name Abdullah, a popular Muslim name, was pre-Islamic (or shall
we say Islamic but pre-Prophet Muammad

as it was the name of his father) and


is not uncommon among present-day Arab Christians and Jews. (Abu Lahabs real name
was Abd al Uzza, Uzza being one of the 360 idols in the Kabah, while Harat Abu
Bakrs real name was Abd al-Kabah).
There are 3 kinds of worship:
(1) Ritualistic worship as expressed by the 5 pillars or arkn of Islam of which one is
prayer called alt (namz in Persian and Urdu). The neurobiology of rituals especially in
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 186
prayer encompasses various areas of the brain which generate emotional discharges of
tranquillity and awe.
(2) Individual service (ibdah) to all living beings, including humans and animals as
well as the environment of planet Earth. By and large, each one of us is responsible for
what happens around us and we are accountable for the sins of commission and
omission by what we do and what we fail to do. Here is an example of a sin of omission.
..>.. .

..

.. -..

..

Agar beenam k naabeenaa wo chaah ast:; agar khaamoosh bensheenam gonaah ast. If I see a blind
man and a well, it would be a sin if I were to keep quiet.
The universe is there for mankind either to plunder its resources selfishly or to make
it more exquisitely beautiful so that our tomorrow would be better than today. We must
thus begin our service to planet Earth itself where we are privileged to live. This exercise
alone will make man understand his responsibility and our incredible potential for the
betterment of all life. Should we fail in our duties, our own extinction would result due to
the human degradation of the eco-system, through which all living creatures, including
mankind, rely on one another for survival. We should protect the ecology and should not
wait to act until the last tree has died, the last river poisoned and the last fish caught, to
realise the value of life given to us. The entire eco-system has been entrusted to us by
Allah, and we should not betray this trust under any circumstances.
(3) Another type of ibdah is the social reform carried out by a philanthropist
individually or through a social welfare organisation.
Rituals of religions are primarily exercises through which we get an insight into
spirituality. By entering into a revered area of the mind, we find a deeper meaning for
our communication with the Creator. It changes our attitude, our ways of thinking and
behaving, from casual into more solemn. Through rituals, we express our get-
togetherness and mutual trust.
However, there is a vast difference between alt expressed as ritual prayers and
real ibdah (service). Although rituals confer dignity and self-esteem and renew
individual commitments to the moral and social order in a disorderly world, most
Muslims believe that praying ritually five times daily is sufficient, and no other ibdah or
service is required. Shaikh Sadi says:
,..

..
Ibaadat b joz khedmat khalq neest; b tasbeeho sejjaada o dalq neest. Worship is naught without
service to mankind. It is not done with a rosary, prayer mat and a long gown.
Ibdah is not only ritual worship. It means subservience and obedience to Allah in
all facets of life. It has been said that Hands that help are equally good, if not better,
than lips that pray. It is not enough only to recite the Quranic verses, or to perform a
set of rituals, but rather we should acquire the proper frame of mind to accept the
sacredness of our service and carry out other religious duties which we are commanded
to do.
CHAPTER III: The straight path or As-sirat al mustaqym 187
Our leader Prophet Muammad

sometimes would fold his hands above the navel


like the Shfe

s, or below like the anafs, or would simply put them right down by the
side like the Mliks and the Shiahs This was intended, so that the later Muslim
generations would know that variations in rituals (one of the prime causes of sectarian
differences) are not so important. It does not matter whether we fold our hands above
our navel, or below or just pray with our hands by the side. What matters is what we do
after the prayers are over; whether we put these same hands deep into our pockets to
help the needy and uplift the down-trodden or not. The true servants of God (bidn)
are known by the following:
(i) They have firm conviction in their faith.
(ii) They exhibit patience, steadfastness and self-restraint.
(iii) They exude truth and sincerity in every word and deed.
(iv) They worship devoutly.
(v) They spend liberally in Allahs way.
(vi) They pray for forgiveness during tahajjud prayers and in the early tranquil
hours of the morning.
The very first thing they do when they wake up is to have communion with Allah. It
is the first item on their priority list, which instils confidence in them, and helps them to
plan for rest of the 16 hours or so of the day.
The worship of Allah becomes more mysteriously appealing to us when He remains
Unseen. The desire to see Him and meet Him dominates our minds throughout our lives.
Thus we give ourselves an objective to work for within the sight of our Maker. For the
assignment of meeting Him, we have to exert the extra effort, have patience and wait
until the Hereafter. Those of us who have excelled in our studies or in sport have either
burned the extra midnight oil or have practised running the extra mile. Also, we should
always try to run the extra mile, because it is never crowded.
The purpose of creation is to worship and serve Allah (Q.51:56) and Allah alone.
Ritual prayer is easy to perform and hence easily chosen. Doing service to mankind on
the other hand, which is also serving Allah is more difficult and hence generally avoided.
Here are three adith on this subject: (1) Do you love your Creator? Love your fellow-
beings first. (2) All Gods creatures are His family, and he is the most beloved of God
who tries to do most good to Gods creatures. (3) What actions are the most excellent?
To gladden the heart of a human being, to feed the hungry, to help the afflicted, to
lighten the sorrow of the sorrowful and to remove the injuries of the afflicted. This is the
real ibdah.
Allah Himself is All-loving (Q.11:90; 85:14). Divine service should be more for the
love we have for Allah, and less for the hope of Paradise. The way we show our love and
devotion to Allah is called worship. Worship means constantly remembering Allah and
praising Him, and completely identifying our will with His, which means, for all practical
purposes, obedience to His Laws and service to Him and to His creatures. The worship
of Allah is not only linked up with verbal kindness but also with fulfilling the rights of
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 188
parents, kindred, the needy and those far away from their homes, who may be strangers
to us (Q.17:23-26).
c' '. 'i .'.

.
Wal ladhna man wa amilu slit: And those who have
firm faith and do good deeds. Faith in Allah is annexed, not hyphenated, with the
performance of good deeds, in many Quranic references (Q.2:82 and others).
Any and every action conforming to Allahs Will is ibdah, including earning an
honest livelihood, living a chaste life, performing alt and serving mankind. Gratitude to
Allah is also considered a form of worship (Q.2:172). Once we worship Allah alone, we
are baptised by Him, and we take on a new colour and absorb His good qualities in us
(Q.2:138).

At-Tashahhud or At-Taiyyt
It is the recitation in the sitting position during the ritual prayers, of the celestial
dialogue of greetings that took place between Allah and Prophet Muammad

during
his merj or the extra-terrestrial journey and which include the shahdah. Before we
utter the shahdah: Ash hadu an l ilha illal lah; wa Ash hadu anna Muammadann
abduh wa Rasluh: we greet Allah first, Prophet Muammad

next and then


ourselves and the righteous people. In spite of the shahdah reminding us at least 17
times daily during our prayers that we should think of Allah first, Prophet Muammad


second and ourselves third, some of us are so ego-centric that we can not think beyond
I first, me second and myself third.
Prayer is the first step in the onward progress of man and for the forward march of
his bonded r. It is also his merj, i.e. his highest spiritual ascent. Every step towards
our prayer mat is a step towards our own merj. Taking second and third step in a
continuous line with the first enhances the value and strength of the first step.
' -' .'

Prayer is the me rj of the Muminn. Muminn are those


Muslims who declare and practise their faith with firm conviction, performing good deeds
on a daily basis. Through deep meditation in prayers, man can soar high and penetrate
the Divine Veil. With intense concentration, he may symbolically find himself high up in
the spiritual heights of the celestial merj; and after the prayers end, he may descend
to mix with earthly people during his normal daily business transactions and interactions.
A bird can soar high up in the skies if its legs are not tied to the ground with a string
or a slender gold chain. It is likewise with human beings who already possess the
potential to become spiritual champions, if no material strings are attached. The only
thing required in this regard is to make an intense effort to the best of our ability,
highlight the meaning of the verses of the Quran and implement them.
During the tashahhud, we repeat the celestial dialogue that took place between Allah
and Prophet Muammad

near the Lote Tree (sidratul muntaha), when he was near


CHAPTER III: The straight path or As-sirat al mustaqym 189
Allahs Majestic Throne (arsh) and when he presented greetings to Allah, the
conversation being thus:-
Prophet Muammad

says: '
.

' c''. c


At taiyytu lillhi wa alawtut ayyibt: Greetings to Allah and all prayers and good
deeds.
Allah, SWT, replies: t . ' . _.' ' '


Assalmu alyka ayyuhan nabiyyu wa ramatulllhi wa baraktuhu: Peace be upon you,
O Prophet and Mercy and Blessings of Allah.
Prophet

continues: ' ': . '




.


Assalmu alyn wa al ibdil lhi lin: Peace be upon us and upon all the righteous
devotees.
Prophet

declares his shahdah: ' ' <' _''


Ash hadu an l ilha illal lh; I bear witness that there is no deity to be worshipped
except Allah.
Allah continues: <. . ' _' '.


. .

Wa ash hadu anna Mu ammadann abduh


wa rasluh: And I bear witness that Muammad is Allahs servant and Messenger.
And then all the angels and others present in the heavens echo:
_i . '

. . . .


Allhumma alli al sayyidin Muammadinn wa
al li Sayyidin Muammad: Oh Allah, shower Thy blessings and honour on our Leader
Muammad and on his descendants.
We repeat the text of this conversation between Allah and Prophet Muammad

, in
every tashahhud, many times daily. It reminds us of the gift of the five daily prayers that
the Prophet

brought with him from his merj (celestial journey), where he was taught
by Allah the knowledge about the cosmos and many other scientific phenomena (Q.17:1;
53:1-8).

Tahajjud
Tahajjud (the after-midnight prayers) is derived from hajada meaning, He was wakeful
in the night. It is also known as qiym al layl, an expression derived from the Quran.
In the silent, dark and tranquil hours of the night, neither the exterior noise is
audible, such as that of telephone, TV, or radio etc., nor the interior clamour of
tangled emotions nor do conflicting thoughts about material objects trouble us. All these
disturbances remain absent during this hour, which is the time to offer our tahajjud
prayers with calm and serenity. It is a time for quiet reflection during some golden
serene moments, when we seek liberation from the burdens of daily hectic life. Putting
our feelings into appropriate and beseeching words in our duas during tahajjud prayers
makes our sadness and depression, anger and resentment, pain and frustration less
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 190
intense. Concentration during such duas involves mindful meditation during which some
areas of the brain become activated while some pathways are switched off.
The timing of tahajjud prayers affords an exceptionally unique spiritual atmosphere
and purity of thought in preparation for the day to begin. It also enhances the brains
ability to concentrate and helps us to place the forthcoming duties of the day into their
respective compartments, by giving priorities to proper intentions and rejecting improper
ones, if any.
We will need the intimacy, the closeness to Allah, to express our innermost thoughts,
feelings, desires and fears, indeed of our whole life, before Him. The rising by night for
tahajjud prayers is most suitable for understanding and strengthening ones bonded faith
and also for framing and formulating the wordings of prayer and praise (Q.73:6). Here is
an apt Persian poem:
..:;..}.

.
.

.
. c: :..r,:.,.
,

. :..-

.
.

.c-:;::...,:
Saaqee bdeh pymaana ee, zon meii k bee kheesham konad; Ghaafel konad az beesho kam, faaregh z
tashweesham konad; bar hosn shaur angeez t aasheq tar az beesham konad; waz man rahaa saazad
maraa, beegaaneh az kheesham konad: O Saqi! Give me a cup from the drink of which I will
divest myself of my ego; which will make me unaware of my excesses and needs, and
relieve me of my anxiety; and which will make me love You much more than ever before
while looking at your thought-provoking Countenance, during which my ego goes into
oblivion.
In the darkness of the night, the tahajjud prayer kindles the divine flame within us so
that we may receive true illumination. It opens a window, through which light may enter
the neurons of the brain where problems are lurking to be solved. Just as a person is
mirrored clearly in the calm and still waters of a lake, so the mind is reflected in the
supplicating words of the tahajjud prayers. The poet clarifies:
,...:.':.

. }.-":.


Rooz feraaq rafto bar aamad shab- wesaal; Ay rooz munqate shov, ay shab alad dawaam. Day of
separation departed and night of attachment emerged; Oh day, get away; Oh night,
may you be permanent. Another advice by Shaikh Sa'di:
....:..

.:,......


Ch roozhaa b shab aawarda ee b raahat nafs; ch baashad ar b ebaadat shabee b rooz aaree. So
many days you converted into nights for your own pleasure; what if you convert one
night into a day of prayer.
Tahajjud prayers ignite the divine spark that lies dormant within us, and make us a
shining example for those persons who are still in the dark, like a beacon to instil
brightness in their lives. Such a person is well described in this Persian poem:
... ,...-

..-:` ...

CHAPTER III: The straight path or As-sirat al mustaqym 191


Choon qibla nemaa khezr raa h ahl jahon baash: sar gozasht y khod raah nemaay degaron baash:
Just as a compass pointing towards the Qibla, be a leader to the world community; let
your experience be a guiding traffic indicator to others.
Just as a candle loses nothing by lighting another candle, we may also not even be
aware of our influence in the lives of others whom we meet, an interaction which has
already been laid down in Allahs Plan and Wisdom. Once in a while, we meet someone
whom we will always remember. There is something about being in his presence that
draws us like a magnet into his field. Even eye contact with such a person induces
electrical activity in the ventral striatum of the brain. We begin to see his world and his
philosophy differently. The aura that surrounds him and the expression of his sincerity
towards us linger in our thoughts for days on end and help us spiritually to tune our
thoughts to a different wave-length, equating with his, as if it is ESP. (ESP or Extra
Sensory Perception is a paranormal response to an external event that has not been
recognised by the five known senses. It includes telepathy which is the ESP of mental
activities of another person). Because parts of the brain generate impulses at specific
frequencies based on the net action of various neurotransmitters secreted, some brain
waves are produced which when coupled with those emanating from other persons
could pool mutual information and interest. However, most scientists believe that psychic
information by telepaths could be mere guesses.
Love for Allah, being a slow process, grows with time. At first, man is attracted to
Allah a little, then he tries to communicate with Him through prayers for his needs; later
he engages in a dialogue with Him and finally he begins looking forward to the hope of a
hug from Him in the Hereafter. All of it is as a consequence of his deeds, which have
earned the good pleasure of Allah.
During the third and fourth stage of deep sleep (dreamless sleep) repair of the body
takes place. This is usually just before tahajjud prayers. The memory molecules are re-
synthesised in the hippocampus of the brain. Hence we can formulate the wordings of
our petition and other supplications much better during this period. Every night, when
the last third of it remains, Allah, the Blessed, the Superior, descends to the lowest
heaven saying, Is there anyone to ask Me so that I may grant him his request? Is there
anyone to invoke Me so that I may respond to his invocation? Is there anyone seeking
My forgiveness so that I may forgive him? (adth Muslim, Abu Dawd, Amad bin
Hanbal).
We pray for forgiveness in the early hours before dawn (Q.3:17; 51:18). The best
time for tahajjud is the last third portion of the night (Abu Hurairah: Fiqh).Tahajjud
prayers will raise us to a higher station (Q.17:79). Those who wake up and pray and call
on God in fear and hope, and give charity, would be rewarded (Q.32:16).
From the fourth stage of deep sleep, we pass on to the fifth stage called REM (Rapid
Eye Movement) sleep when dreaming occurs. There are four or five such periods in
every night of restful sleep. The dreams of early morning, say just before tahajjud
prayers, are remembered more vividly and with more accurate details than those of the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 192
earlier part of the night. This is because memory molecules are synthesised during the
stages of deep sleep which precede the REM sleep when dreaming occurs.
Majority of strokes occur around 2-3 A.M. when the B.P. is at its lowest. It is mostly
due to the build-up of cholesterol in the blood during the night and clotting of blood in
the cerebral arteries aided by platelets. It is therefore probable that the physical activity
of the tahajjud prayers around 3 A.M., could initiate into action processes which prevent
the formation and extension of the clot, and hence prevent a major stroke or at least
minimise it if it occurred. If the tahajjud prayer is said routinely, say at 3 A.M., then the
timing gets set in our bio-rhythm to wake us up every morning at that time. In addition
to this, the Morning Prayer around 5 A.M. is further expected to contribute a quota of
beneficial effects through extra physical and spiritual exercise.
We look forward to each day with optimism and enthusiasm, and in the morning,
prepare in advance the list of good deeds we plan to do during the day. These executive
processes of planning and scheduling are controlled by the frontal and pre-frontal cortex
of the brain. During the tahajjud prayers, formulating our supplications assist us in
moulding our personality and the daily schedule that begins with early morning. When
we wake up, our first port of call should be the prayer mat, followed by other priorities in
our agenda. Prayer contributes to our tranquillity and peace of mind (Q.13:28). This
tranquillity results out of certain endogenous substances released into the body during
prayers, such as encephalins, endorphins, dynorphins, serotonin, dopamine and many
others as yet undiscovered. These neurotransmitters some of which are probably also
released from the God-spot or Centre for Spirituality said to be situated in the left side
of our brain, modulate responses against the harmful effects of stress, by causing
euphoria and a feeling of well-being, contentment and satisfaction, as well as by
enhancing immune responses. These are also responsible for a healthy and serene state
of balanced mind, an immediate and priceless reward from Allah.
If Allah needs no praise and no petition because He is above all praise and knows
our needs better than we do ourselves, and if His bounties are open to all without
asking, then why should we pray at all and make dua? In Q. 40:60, Allah advises us to
make dua (supplication) and He will respond. We must remember that every dua is a
request for assistance, while the result of each and every dua depends upon the
inscrutable Will of Allah. Supplication is for our own spiritual growth and consolation.
Dua reminds us that we are not alone in this world, but have a divine presence Who is a
constant Companion with Whom we can have dialogue, advice, guidance and assistance.
Dua becomes necessary since we cannot foretell what has been written in our destiny.
It gives us hope in times of uncertainty and insecurity. Of course, we cannot interfere in
Gods business and tell Him what to do. We can only supplicate mentioning our wishes,
with a view to establish a communication between ourselves and our Creator and also to
leave it to Him to decide whether our wish should be granted or modified. It is
unfortunate that man makes good duas for himself and evil ones for others. It is well to
bear in mind not to make dua with an aim of bringing evil on others. It neutralises all
CHAPTER III: The straight path or As-sirat al mustaqym 193
the positive effort and displeases Allah. Besides, one should remember that the others
too might be also making the same evil dua for us.
Location does not apply to Allah since it applies to created things. Although Allah is
present everywhere, we should constantly remember Him as if He is watching us, seeing
us and hearing us. If we are on the right track, Allah has been holding our hands and we
are walking together (Q.2:256). Only with such utmost sincere devotion, we can actually
get the pleasant feeling of being in His divine presence. When prayers are followed by
meaningful actions and service to mankind, we gradually upgrade ourselves from being
better Muslims to Mumins and then to Mu sins as we ascend faster through ir al
Mustaqm towards Allah, our eventual goal.

Sajdah or Prostration
Sajdah or prostration is an ancient practice dating from the time when angels inhabited
the gardens (Jannah), prior even to the creation of Adam (Q.2:34; 7:12). It was
primarily meant to be an expression of subservience and humility and obedience of
angels to mankind.
It has been designed to help us develop special qualities such as humility, respect
and mental equipoise. The position of half-length prostration (sajdah) in which the
forehead touches the ground is associated with the Muslim form of sajdah, although
Coptic Christians in Egypt still prostrate in this way. Prostration is also practised in
Judaism and other religions.
The centre of our fore-head is placed at the ground level (half-length prostration,
typical of sajdah seen in Islamic prayers) while some non-Muslims may extend the whole
body onto the ground (full-length prostration).
Every created being, whether angels or moving creatures (Q.16:49), trees (Q.55:6)
and inanimate objects prostrate to Allah in their own ways (Q.16:48). Even in every
atom of non-living objects, both the dextro (right) and laevo (left) forms of chemical
substances, electrons and protons behave as they are bidden, prostrating to Allah in the
humblest manner (Q.16:48).
Sajdah (prostration) is a unique stance employed in the regular Islamic prayers. It is
an ideal example of a position for onlookers, who wish to emulate total submission to
the Creator. The mualli (one who is praying) rests his forehead on the ground while his
hands are placed at the sides. The hands are stretched out so that the forearm as well
as arm muscles may bear the weight of the spine. Prostration is part and parcel of a
Muslims prayer involving mental, verbal and physical actions. It increases the sense of
humility in human beings (Q.17:109). As mentioned in a adith, a person is nearest to
Allah in this position. The Messenger

of Allah said: The nearest a servant comes to


God is when he is prostrating himself, so make supplication (in this state). (ai Al-
Bukhri). Glorification of Allahs name combined with prayer aids the purification of the
self and leads to prosperity (Q.87:14-15). The usual supplication after every prostration
is:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 194
:. _'. '. '. _' .

Rabbaghfirl, waramn, warzuqn, wahdin, wa


fin, Oh Allah! Forgive me, have mercy on me, provide for me, guide me and keep me
healthy.
Prostration symbolises total submission to Allah. The importance of sajdah may be
gauged from the fact that a whole chapter in the Holy Quran is called Srat us Sajdah
(Chapter 32). All the prophets prostrated before Allah. In fact, Whatever beings there
are in the heavens and the Earth, do prostrate themselves to Allah. (Q.13:15). Allah
commands us: Proclaim Gods Praise in the night and after the (prescribed) prostrations.
(Q.50:40). There are those who spend the night in adoration of God, prostrating and
standing. (Q.25:64). The effects of prostration become embedded in the memory and
other brain circuits. There are marks in their faces, being the effects of their prostration.
(Q.48:29). It should be noted that the marks are in their faces and not on their
foreheads. (Simhum fi wujhihim min atharis sujd: Fi in Arabic means in; Al in
Arabic means on ). We should not be carried away by the mark on the centre of the
forehead, as this poem advises:
. }......

.,. -., .

..
Taa at on neest k bar khaak nahee peeshaani; sedq peesh aar k iblees basee kard sujood. Worship is
not just putting the forehead on the ground; implement sadaqah since Satan prostrated
a lot. Let us not assume that sajdah alone would instil piety in a person. It should be
accompanied and followed by good deeds.
Any clean place could be a suitable one for prostration, be it a road, a house or a
masjid (mosque). A section of the house of the Prophet Muammad

in Medinah was
partitioned to make it a mosque for congregational prayer. (The word masjid is derived
from the word sajdah meaning prostration). Prayer is a private communication with God
for the purpose of maintaining the presence of the divine in our personal lives. Since
prayers are performed in a clean place, and after ritual purification called wuu, it adds a
further refined dimension to the procedure.
During sajdah, the head assumes a lower position than the heart and hence blood
flows more easily to the brain as the heart does not have to work against gravity. This
speeds up the supply of nutrients to the brain which is responsible for secretion of
neurotransmitters such as gaba, serotonin, dopamine, encephalin, endorphin,
acetylcholine, glutamate, anandamide, etc. These neurotransmitters are responsible for
the well-being, peace, satisfaction, tranquillity and optimism of the person and
encourage a balanced frame of mind.
Some persons prostrate to the sun and the moon although we are commanded in
the Holy Quran not to do so (Q.41:37). Some persons even prostrate before dead
human beings in cemeteries and before the graves of dead saints, when they should be
prostrating to the Creator and not the created, leave alone those who are already dead,
and who can neither help themselves nor help others. The Buddhists begin their
devotion with a triple prostration before the Buddha image.
CHAPTER III: The straight path or As-sirat al mustaqym 195
Sajdah is an act much despised by Satan (Q.7:11; 38:73-74; 20:116) because it
brings us closer to Allah (Q.96:19). The devil weeps when we prostrate during our
prayers. Pious persons prostrate to Allah as an expression of deep humility and faith,
and call on Allah in fear and hope (fearing that their dedication is not sufficiently worthy
to be accepted and hoping that their short-comings will be overlooked by Allahs Mercy)
(Q.32:15-16).
Allah does not possess one quality that mankind has and that is humility.
' ' .


means Allah elevates him who humbles himself before Allah.
Although prostration is reserved for Allah alone, men in the pre-Mu ammad era and
even now, often prostrate to higher authorities as a mark of greeting, respect and
honour (Q.12:100). The reward of humility is reflected in this poem:
,.>..

.
.

,......

.
.
.. ...-., . :...}

-

..--.-...

.:... .-.:... ..,. .. .> .--



,:- ,,..

,..(

Yakee Qatr Baaron z abree chakeed; khajel shod cho pahnaay daryaa b deed: Ke jaa ee k daryaast
man keestam; agar oost, haqqaa k man neestam; Cho khod raa b chashm heqaarat b deed; sadaf dar
kenaarash cho jon parvareed: Sepahrash b jaa ee rasaa need kaar, k shod lo lo naamwar shahriaar:
Tawaazo konad hooshmand gazin; nahad shaakh por meeweh sar bar zamin.
A drop of rain trickled from a cloud; it felt ashamed when it saw the expanse of the
ocean. There, where there is ocean, what am I? If the ocean is there, truly I am
nothing. As it looked upon itself with contempt, a mother of pearl nourished its life by
its side; the fortune accomplished its task so well, that it became the famed pearl of a
reigning king; a chivalrous and intelligent man shows humility, a branch fully laden with
fruits lays its head on the ground.
Our wealth and status will not bring us nearer to Allah. However, man can come
nearer to Allahs Attributes if he constantly strives for perfection. It is not your wealth or
your children that shall bring you nearer unto Us. (Q.34:37). Nearness to Allah does not
mean nearness to a place but nearness to the Attributes of Allah.
Although sajdah is primarily meant to bring a person closer to Allah through humility,
meditation, communion and focusing on Allahs attributes, let it not be forgotten that it
is also a form of exercise. Gentle exercise improves fitness and emotional well-being and
increases longevity. The physical movements during the daily compulsory sajdahs
improve flexibility, co-ordination and relaxation response. Adrenaline and nor-adrenaline
which are responsible for the consequent dynamism during the prayers combine with the
tranquillity and the serenity of the sajdah, due to the secretion of encephalins,
endorphins, gaba, glutamate, serotonin, dopamine and other neurotransmitters. This
makes the prayers unique in the sense that dynamism is combined in the same
individual with serenity, euphoria and dignity. The effects of adrenaline and nor-
adrenaline are apparent, even after the prayer is over, as evidenced by the continuing
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 196
physical and mental activity. In fact, even the thought or intention (niyyah) of
performing prayers is sufficient to activate the sympathetic nervous system to secrete
adrenaline and nor-adrenaline. Persons who perform prayers report feeling much better
and healthier.
In the elderly, the level of physiological activity drops. Bones become thinner and
osteoporotic. The skin also becomes thinner and wrinkled. The repair processes of the
body become slower and immune responses are reduced. Reserve functions of all vital
organs decline and the aged are more vulnerable to falls and disease. But prayers being
compulsory, the repeated regular movements of the body during the rituals improve the
muscle tone and power, tendon strength, joint flexibility and the cardiovascular
reserve. This enables the body to improve the quality of life and to meet with
unexpected demands such as running for a bus. Mild exercise also improves the
stamina, self-esteem and self-confidence. The body movements help to prevent
osteoporosis in the bones of elderly men and post-menopausal women.
The activation of the calf muscle pump by ankle movements prevents deep vein
thrombosis, a common cause of pulmonary embolism and also chronic ulcers of the legs
in the elderly. Growth hormone secretion is further elevated by exercise during prayers.
As this hormone is necessary for collagen formation, this may be an important factor in
the long delay of the wrinkling of skin of those Muslims who perform regular prayers.
Exercise of prayer improves mood, thought and behaviour. Although memory for short-
term events deteriorates with old age, prayers improve memory in the elderly, even for
short-term events, by keeping the memory circuit in the brain open, with neurons
communicating with each other, especially through constant repetition of the verses
from the Holy Quran and other memorised supplications of Allahs glory. This procedure
also helps to screen the mind from other incoming negative thoughts. The repetition of a
prayer, supplications of glorification, dhikr (words glorifying Allah) and muscular activity,
coupled with passive disregard of intrusive thoughts, relieve stress through a relaxation
response, leading to lowering of B.P and inner calm. Repeating verses from the Quran
breaks the cycle of stress because we find ourselves occupied in the present moment
with Allahs words and stop worrying about the past or the future. It is like slowing down
and enjoying the ride when there is speeding traffic and zigzag driving in the neurons of
the brain.
Thus prayer puts the mind at ease. Islamic prayers are unique in that during the
physical movements of prayers, tension builds up in the muscles with accompanying
adrenaline and nor-adrenaline, while at the same time, tension is relieved in the mind
due to the spiritual component, assisted by the secretion of encephalins, endorphins,
dynorphins, serotonin, dopamine and so many others. Thus all those persons who
perform regular prayers feel more alert and active, even after the age of retirement.
They can meet unexpected challenges of life much better, such as escaping from a fire.
This improves their stamina, self-esteem and self-confidence in being independent.
Islamic prayer incorporates gentle exercise, and the beneficial effects of gentle
exercise on the body are seen in the various organs such as the skeletal muscles,
CHAPTER III: The straight path or As-sirat al mustaqym 197
tendons and connective tissues, skeleton, joints, eryhtropoietic system and the overall
psychological health. Still the best blessing accrued through Islamic prayers is the peace
of mind and the mental equipoise which a person derives by the accomplishment of his
duty to Allah by fulfilling an obligation.
We prostrate in the direction of the qiblah, which is the spiritual magnetic centre of
the Muslim world. The central region of the Earth encompasses Makkah, the centre for
the Muslim ummah, and the point where for Muslims the heavenly axis touches the
terrestrial plane. Makkah is also called the Mother of Cities (Umm al Qura) in the Holy
Quran, and in popular literature, the navel of the Earth. The Kabah is not only placed
in the Centre of the Earth but, according to the navel theory, is the place from where the
divine energy emanates. Like a spot from where umbilical cord was connected, this place
too is believed to connect the earth with the Divine Source, forming the central point of
the whole universe. The composition of the Black Stone (ajar al Aswad) of the Kabah
has not yet been determined, whether it was originally a meteorite or not, and if so,
whether any electro-magnetic waves are emitted from it in a radial direction.
Prophet Muammad

used to incline his head and fix his gaze towards the ground
at the area of prostration. In fact, he prohibited looking at the sky and hither and thither
during prayers. This may have an additional effect due to some as yet undiscovered
scientific basis. It is also said that we should sleep with our head (and not our feet)
towards the Kabah. Since Muslims believe in logic and not in magic, some scientific
explanations may be hidden in the above statements, waiting to be discovered.
The pineal gland: It is important to say a few words about the pineal gland. It
is a small reddish grey, highly vascular pea-sized body referred to as the Third Eye
because of its proximity to the surface of the skin in primitive animals and also because
of its structural similarities to the human eye. Western Fence Lizard has a fine and
functional pineal gland with a photoreceptor element, directly on top of the head
protruding through a foramen. The pineal gland of Pacific Tree frog and dog-fish shark
contains cells which look like the cone cells of human retina which can differentiate
colours. (However, this is not the case in human beings who are already endowed with
two eyes containing cones that can differentiate colours. Because we have the neo-
cortex - the new brain, which distinguishes humans from animals - our pineal gland has
shifted to a central position in the brain, and is connected to many areas which control
other functions of the body).
The pineal gland produces the hormone melatonin synthesised from serotonin which
is a necessary neurotransmitter of electrical impulses in the brain. Melatonin regulates
the circadian and body rhythms, in particular our internal body clock and our sleeping
and waking patterns. It may also play a role in a person's sexual development.
Production of melatonin is stimulated by darkness and inhibited by light. (Light is
detected by the suprachiasmatic nucleus which has direct connections to the retina and
from there into the pineal gland).
It plays an important part in directional sense. Damage to the pineal gland causes
defective sense of direction, perhaps by altering the intrinsic intracranial electro-
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 198
magnetic environment and thus affecting the magnetic response mechanism. There is a
high concentration of magnetite (a magnetic oxide of iron) in man, in the bones at the
base of the skull. (Even worker honey bees and some other insects have a ring of
magnetite in their abdomens which can detect magnetic fields useful for their navigation
and direction. In birds and other animals the pineal gland contains magnetic material
and is a centre for navigation. It is possible the same mechanism applies to humans, and
if so, then the pineal gland may be our navigational system responsible for leading us
towards ir al Mustaqm, via the Kabah). The billions of red blood cells which contain
iron and which are circulating in the body with every heart-beat form a magnetic flux at
the base of the skull. It has not been worked out as to what effects these iron-
containing red blood cells produce when they come near the base of the brain, and in
turn, normalise the sense of direction through a neural or humeral or electro-magnetic
pathway to the pineal gland. By putting our forehead to the ground during sajdah so
many times daily, it is not impossible to imagine that some electromagnetic waves
radiating from the ajar al Aswad would reach the pineal gland and help to straighten
our sense of direction; if so, prostration may be one of the mechanisms available to
Muslims who are prostrating in the direction of the Kabah with a view to seeking the
Straight Path.
The pineal gland is sensitive to changes in the electro-magnetic field of the Earth as
well as those emanating from the ajar al Aswad. During prostration, these waves might
be adjusting the brain waves in our electroencephalogram which in turn might be
responsible for the sense of ego to vanish and usher humility, through neural
connections with the amygdala and the pre-frontal cortex. Probably these brain waves
are also responsible for balancing the secretion of both the excitatory and inhibitory
neurotransmitters responsible for inducement of humility. During prostration, the pineal
gland may act as an on and off switch and may cut off undesirable signals arising in
other parts of the brain, by producing melatonin or some such sedating hormone.
Hence, the pineal gland is of interest both to scientists and theologians as it may well be
a bridge between the spiritual third eye and the physical eye, asking us to see for
ourselves how far we have travelled up the irt al Mustaqm.

Zakt or Zakah &


There is no admission fee to become a member of the Muslim ummah, but once we are
its members, we have to pay a compulsory annual subscription fee if we are in the upper
financial bracket. This fee or tax is calculated only on that portion of ones assets (held
over a full lunar year), which exceeds certain stipulated basic amount called nib. For
this purpose nib is taken to be the monetary equivalent of 85 grams of gold or 595
grams of silver at rates prevalent at the moment in the given country. During the time of
Prophet Muammad

, 19.7 ozs of silver were equivalent to 2.8 troy ozs of gold. Since
the value of silver is lower than that of gold, silver is now used to calculate the minimum
CHAPTER III: The straight path or As-sirat al mustaqym 199
value of zaktable assets. For example, in Trinidad, nib or the minimum zakatable
wealth, was calculated, based on the price of silver in Oct. 2007, to stand at $2,955.00
Trinidad currency = $490.00 US.
Zakt amounts to 2.5 % of our total zakatable wealth and it should be disbursed to
the members of the ummah who are in the lower income bracket. Zakt is not a tax on
income. It is an annual subscription of 2.5 % to be paid on all those assets not required
for daily livelihood, thus exempting private dwelling houses, cars and tools of trade.
Money paid to the Board of Inland revenue does not replace zakt. Zakt is not only
meant for a few of the wealthy members of the Muslim ummah. It is meant for all of
those among us, who own wealth above the prescribed minimum (nib), so that the
excess money flows from the rich towards the poor of the community. Even after death,
zakt should be deducted from a Muslim's inheritance for that year.
Money, which is a gift from Allah, and is meant for the welfare of the society, comes
from someone to us, and passes to someone else through us. Actually, a Muslims
financial worth is known by what he gives, not by what he owns. Wealth is determined
not by abundance of possessions; wealth is the richness of the self, (adth: Muslim).
Zakt brings economic justice and improves the condition of the have-nots by providing
purchasing power to the poor. We are not only responsible for our own welfare but the
welfare of others. Islam is the only religion in the world with zakt as the compulsory
disbursement of 2.5 % of the net savings. Zakt should not be labelled as charity which
is referred to in the Quran by different names such as infq (spending benevolently);
sadaqah (disbursing any monies above the compulsory 2.5 %); and isn (doing a
better deed, including a kind word) (Q.17:23).
Zakt pronounced as zakh in Arabic means: (1) purification and cleansing, (2)
increase, growth and augmentation, and (3) sweetening. Zakt is one of the means of
self-purification and spiritual escalation as well as growth of wealth. Zakh literally
means purification of the money of the owner as well as cleansing of his self of both
greed and selfishness, replacing it with gratitude and compassion for fellow-men. This
emotional state is mutual since the needy recipients are also satisfied. They offer warm
wishes for the rich instead of cursing and indulging in class hatred and malice. When
zakt is accompanied by the desire of seeking Allahs Countenance, it increases the
prosperity of the giver manifold (Q.30:38). The giving of zakt purifies the remainder of
wealth as the apportioned money does not belong to the owner, but is reserved for the
poor and the needy, who are its rightful owners. Zakt, legislation imposed by Islam
over 14 centuries ago (similar to the social security by the West), is a compulsory
religious duty of disbursing 2.5 % of the net annual assets. It is calculated on any
particular day in a year, preferably during the month of Raman. Anything above 2.5 %
is voluntary, most noble, and is called adaqah (which is derived from the word idq
meaning truth). Thus, the giving of alms by a Muslim is a witness to the truthfulness of
his religion.
Zakt is neither charity nor a loan to Allah, because it is compulsory. But adaqah
which is anything over and above 2.5 % is voluntary and is considered as a loan to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 200
Allah. After all, what can man give but part of what Allah has given him? It should be
noted that Q.2:177 specifically mentions the disbursement of money, for the love of
Allah, to various persons listed in order of priority, while in the same verse, zakt is
mentioned separately.
Although it is commonly believed that the 2.5 % zakt should be disbursed to
Muslims only, there is no authentic adth to support it. In the Holy Quran, zakt
distribution is mentioned along with adaqah. According to Imm Abu anfah, zakt can
only be given to Muslims but according to Imm Shfe-, it can also be given to non-
Muslims, especially those who are inclined towards Islam ( Muallafat Qulbuhum
Q.9:60). However, anything more than zakt, called adaqah, may be given to needy
persons also, whatever their religion.
When thinking of giving assistance to fellow-men, we should remember that if we
give a person a fish, we feed only one person but if we teach a person to fish, he can
feed hundreds. This shows the importance of establishing vocational and technical
schools as adaqah jriyah (meant for continuous disbursement of adaqah) for ones
own sake. Just by feeding people, one can not allay their poverty. It only perpetuates an
on-going dependency and the gimme gimme tactics. Needy persons should be made
self-sufficient by giving them something through which they can earn, such as a sewing
machine, a rickshaw, and/or the most important gift of all, education.
The scholars say that zakt money cannot be given to parents, children, spouses,
and descendants of the family of Prophet Muammed

or to build a school or a
mosque. But, the money could be given, through the mosque authorities or any
charitable organisation, to needy persons, stranded travellers, new-comers into the fold
of Islam and students for furthering their studies.
We are advised to be active in giving zakt (Q.23:4) with the sole purpose of seeking
Allahs Countenance (Q.30:39) and to purify ourselves (Q.92:18).Whoever purifies
himself, it is for his own good (Q.35:18). He becomes prosperous (Q.87:14) and is
entitled to enter the Garden of Eden (or Eternal Bliss), which is the recompense of the
purified self (Q.20:76). Since Allah purifies whom He pleases (Q.24:21), we must not
think or feel confident that we too have become pure just by giving zakt (Q.53:32).
Zakt does purify the balance of wealth and also the individual, but if man continues to
do wrong, it will only purify his wealth, and not his self. The quality of charity is a
symbolic gesture of a Muslims full realisation of his social obligations. It could be done
secretly or openly, not for vanity and fame, but to remind others, Muslims as well as
non-Muslims, of their duties towards the less privileged. The left hand should not know
what the right hand gives. Zakt is never lost as mirrored in this Persian poem:
. . ..:!..,

....-; .. -..
Khyr panhon kon agar daaree tama ajree b hashr: Daaneh choon dar khaak panhon shod haasel
meeshawad: Hide your charity if you wish to receive its reward on the Day of Resurrection;
when a seed gets hidden in the earth, it would be recovered. We are reminded to seek
out those who are in need of assistance (Q.70:25). Every charity is a stepping stone to
CHAPTER III: The straight path or As-sirat al mustaqym 201
Heaven. If you make even a small positive step today, you'll end the day one step ahead
of where you started and with a brighter tomorrow.
In any society, some remain poor while others become rich at the expense of the
rest of the community, engaging in fiscal exchange with each other either through
business or through practicing their profession. Islam teaches that the poor have a right
to the wealth of the rich (Q.70:24-25) and that wealth should not be allowed to circulate
among the wealthy only (Q.59:7). The rich have no experience of how poor people live.
Mahatma Gandhi advised: Live simply so that others can simply live.
Zakt is a great promoter of economic justice in the society. It proportionately
reduces the prevalent crime rate by re-distribution of wealth. It counteracts greed and
economic exploitation and seeks public welfare. Do we realise that those of us who do
not pay our zakt are indirectly responsible for the crime prevalent in the society?
Disbursement of zakt is beneficial both to the giver and the recipient.
Neurotransmitter serotonin (5-hydroxy tryptamine) and other pleasure hormones are
secreted in the brains of both, the person who gives charity, love and kindness, as well
as the one who receives them, producing a sense of satisfaction, contentment and
elation in both.
For some persons, the holy passion of friendship with money is so sweet, steady and
loyal that it lasts through a lifetime. Such men think a hundred times before parting with
a few pennies sufficient to buy a loaf of bread for a starving man, their excuse being
that if God wanted them to have food, He would have fed them anyway. Shall we feed
such a one whom if Allah willed, He would feed, (Q.36:47). In the same verse Allah says
that such people are in manifest error. Allah does not distribute means of sustenance
directly to the poor but through an economic system such as zakt or adaqah.
Do we know that wealth hoarded by the rich as deposit accounts in the banks, can
feed every person, rich or poor, in every country for centuries to come? If we Muslims
cannot use for ourselves the interest money accrued from our huge Fixed Deposit
Accounts in the banks and other institutions, at least we could take it and open another
Fixed Deposit Account in the stomachs of the hungry and the houses of the poor.
Nobody can be a believer if his neighbours pass the night hungry, while he has his
stomach full. (adth). If everyone in this world can ensure that his neighbour had a
meal, hunger would get eradicated from this Earth. (The definition of neighbourhood
includes 40 houses around ones house. adth). The Quran first lays stress on the
practice of benevolence as one of the chief virtues of a true believer, and hence, it is
linked with prayers and devotion to Allah in many verses of the Holy Quran:
i. .' ''

' .'

.
Establish prayer and give zakt. The character and fate of a
person who only prays without giving small charities is portrayed in Chapter 107 (Surat
ul M n). He is portrayed as praying only to be seen and accepted by the society as a
pious person. If we are such misers that we would not even disburse that little sum of
zakt, the money which actually belongs to the poor and which we should not touch,
then Allah has no need of us (Q.47:38).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 202
Let us ask ourselves. Have we calculated, with paper and pencil, how much we have
to pay and did we disburse the 2.5 % zakt as yet? If not, with our unclean money still
in our possession, we would remain as low-grade Muslims at the bottom line in the first
level, and we would not be able to go up the next rung of the ladder to join the
Muminn and the Mumint who are in the second level up the irt al Mustaqm.

Charity
Zakt is not charity. Charity is referred to in the Quran by different names such as infq,
sadaqah and ihsn. Charity includes all good actions and gifts from one better endowed
for one less endowed.
Giving is a divine quality while taking is human. In Q. 92:5-6 (Surat al A)
giving is associated with taqw, sadaqah and asanah (asana means giving
something in return which is better in quality and quantity.) So he who gives and is God-
conscious, and testifies with all sincerity with something better in charity, (Q:92:5- 6).
Todays providers would be the beneficiaries of tomorrow, in the Hereafter. Some
fragrance always clings to the hand that gives away roses. Whenever a person performs
a good deed, he feels pleased with himself for having done so. And if that act is pleasing
to Allah also, then he enjoys a unique situation in which he is well pleased with Allah and
Allah well pleased with him (Q.98:7-8). For such persons, a joyous eternal future is
assured in Paradise. Every good deed is a down-payment for a grand prize in the
Hereafter.
The hungry man prefers money rather than a sermon as his empty growling stomach
has no ears and no respect for Allah, God or Bhagwan. Although morality and religion
share a common bond between them, morality in practice has nothing to do with one's
religion. Morality and religion mean nothing to those unfortunate ones who search for
food and sift out their sustenance in gutters and garbage bins. The Persian poet
describes this poor man's lot:
.::..-..s:- ...,..-,
Nan wesht lafz eysh b deevaan roozgaar; man gashta am waraq waraq in ketaab raa: I have gone
through my book of daily sustenance page by page and not a single word is written in
my book of destiny about pleasure and luxury. For them, being good and moral doesn't
pay. Accordingly, some of them may belong to the world's oldest professions viz. crime
and prostitution.
It is paradoxical that by accepting charity, the lower hand of the receiver shows
kindness to the upper hand of the giver. When we give charity, we must not allow the
recipient to feel humiliated and we must ensure that his self-respect has not been
diminished. We should forego our ego and ensure that our hand is lower than that of the
recipient as a symbol of humility. (It is much easier to part with time and money
because they are separate entities from us, unlike our ego and emotions which are
CHAPTER III: The straight path or As-sirat al mustaqym 203
difficult to part with, because they have become part and parcel of us). If our riches
were really ours, why can't we take them with us to the Hereafter when we die?
The beggar who is a prisoner of his poverty dares not answer back when insulted. At
times, he is treated as if he were not human. Rudeness is a rich mans prerogative. The
voiceless appeals of the poor are dumped since they can have no say in any matter. The
poor man who lies on the ground can fall no lower and has nothing to lose except his
chains.
.. ,... ..

.,:......

Oftaada raa d baar fekandan kamaal neest; Onraa k khaak raah t shod bar zamin mazan. It is no
big feat to throw down a fallen person once again; dont beat him to the ground once he
has become road-dust in your path. The reason we do not think twice before knocking
down a person weaker than us is because we have not been given a similar thrashing by
a man stronger than ourselves. The poet says:
..:.} . . :.:.

.
Bekhordam yakee mosht zoor aawaron: nakardam degar zoor bar laagharon. When I received a good
beating from a tough muscular man, I never again used force on the weak.
We should give the poor generously so as to shed some of our own sins. It is better
to give something small than none at all. It is not how much we give, but how much
importance we apply to giving. We should always be reminded that what we spent we
had; what we left we lost; what we gave we still have.
. .....

....

Agar ganj Qaaroon b dast aawaree; namaanad magar onk bakh shi baree. Even if you have in
hand the treasure of Qaroon, nothing will remain of it to take with you except what you
gave as charity. It is better to forget what we give to a person as the recipient will
always remember what he had received. If he is ungrateful, it is his fault, but if we do
not give, it becomes our fault.
If we calculate how much Allah has given us and what we need, we can easily see
how much surplus gets left with us, which is desperately needed by others. Since Allah
has given us this much extra, the least we can do is to give away part of this surplus to
the needy. Money in kind can also be stored in the stomachs of the hungry rather than
be hidden in a purse or in a fixed deposit account in a bank. If we can't feed a hundred
people, then we can feed just one. It only needs a twist of the wrist to help an out-
stretched arm. The charity that may be a trifle to us can be so precious to others that
although we may only be someone insignificant in the world, but to the hungry man we
may be his entire world. A man is only greater than another if he does better than him.
For an empty stomach in an emaciated hungry person, religion does not matter.
When poverty enters a home, religion exits from the window, (Hadth: Abu Dhar). The
satiated man and the hungry one do not see the same thing when they look upon a loaf
of bread. (Maulana Jelaluddin Rumi). Here the poet describes what happens when you
feed a hungry person:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 204
...-.-..

.... . -.:

Gadaa raa ch haasel bowad naan shaam; chenon khosh bekhosbad k Sultan Shaam. As soon as
the beggar receives his dinner, he will sleep as if he is the King of Syria. In fact, any day
becomes a perfect and glamorous day if we manage to do something for someone, who
may never be able to repay us in this life. And, even if we would not like to be
reimbursed, Allah will pay us in full and plus, both in this world and in the next.
Wealth imparts a sense of pride and warmth and a feeling of being above hundreds
and thousands of people who could be easily influenced. Allah actually sees the details
of our thoughts, intentions and actions, whether good or bad, whether we are giving
some charity unselfishly to the needy or we are trying to cause mischief and division.
Sometimes, we have to think over whether what we have earned is hall or harm. The
shining example of philanthropy is often tarnished when thought is given as to how the
philanthropist got his money in the first place. And yet, when we visit the rich mans
home, he displays a wall plaque in his reception room that says in bold gold letters,

'

This is from the grace of my Sustainer!. A adth informs us that: A time


will come to mankind when man will not care whether what he gets comes from a lawful
or an unlawful source. (Al-Bukhri). Before we set our hearts too much on wealth, let us
examine how happy or unhappy are those who already possess it. In one important
respect a man is fortunate in being poor; his responsibility to God is so much less, unlike
the rich.
Being burdened by their possessions, the rich are less friendly and live in constant
fear of walking on the street in case a needy person sees them and asks for a donation,
or a hungry person should ask them for a loaf of bread. Rich people do not know that
money has no intrinsic value. It is the person who is valuable. Money has no value, if it
remains in the wallet. It is only of value when we take it out and spend it for our own
convenience in this world or spend it on the poor for our own Hereafter. Shaikh Sa'di
advises:
.,.,:

;.,..

Z donyaa tawaanee k oqbaa kharee; bekhar jaan man war nah hasrat baree. You can buy the next
world with what you have in this world. Buy, my dear one, otherwise you will be sorry.
Devotion to prayers does not only mean performing a certain number of formal rites
and prostrations during prayers. It should also include acts of practical charity to those
who ask and to those who are embarrassed to ask (Q.70:25). Worship (ibdah) includes
honest work, charity and every good deed, and the sacredness of his worship sums up
the whole duty of man (Q.70:32-34). We should remember that money is not the root of
all evil, but excess love of it is. What really matters is what you do with what you have.
. ' _'

Al Isnu yabdau bil usrah: means: Charity begins at home.


When giving charity, we should consider: (1) What shall we give? It could either be
money, property, a helping hand, a kind word, a smile or a proper advice. It is better to
CHAPTER III: The straight path or As-sirat al mustaqym 205
give something even if it is small than nothing at all, provided we are sure that our gift
will not be utilised for evil ends. Withholding money from an alcoholic or a drug addict is
better than giving him as charity. (2) To whom shall we give? We must seek out the
needy in the community who suffer from poverty, but want to keep their dignity. We
must grab the opportunity to befriend such a person. We should listen to the unspoken
words and understand the unexpressed thoughts of the poor. Those needy who do not
beg should be the first to receive charity (Q.2:273). (The words Tarifuhum bi smhum
in this verse refer to people in need who do not ask, such as teachers, refugees and
those who have no money to travel to look for jobs). (3) How shall we give? The money
should be given quietly, unselfishly and only for the love of Allah. It could also be given
openly, if unavoidable, and without any ulterior motive, or with a view of being an
example to others, reminding them at the same time about their obligation to the poor.
(4) How much more than 2.5% shall we give? Whatever we think is superfluous and
beyond our needs (Q.2:219). When an opportunity to help presents itself, accepting the
challenge and dealing with it immediately is a reward in itself.
After we have disbursed the regular zakt, we can always give more, in the form of
money or any other assistance, in various walks in life. This is called adaqah which
includes everything which is given beyond the stipulated 2.5 %.
Although a smile is charity, it cannot buy groceries and hence it should be
accompanied by a food hamper or some money. A full stomach does not understand an
empty one. Unfortunately a smile is what we show to someone when we dont want to
give or lend money.
Have we watched the smile of the beggar? Behind it is the pleading of frustration,
resentment and despair. We must listen to the unspoken words of the beggar who,
battered by fate, goes from door to door, always being looked upon with suspicion and
usually treated like a stray dog with stale food or with shouts and insults. Generosity lies
less in giving much than in giving at the right moment to the deserving person. We do
not even want to hear what the beggar wants. If we see any dirty, hungry or maimed
destitute, we must immediately thank Allah that we are not in his position. Moreover, to
give stale food to the poor is no charity. In fact, it may cause grievous harm if it
harbours bacteria and toxins, which would cause vomiting and diarrhoea and may end
up in the poor man being hospitalised or maybe dead. If we give what we would like to
discard, that should not be considered as charity. If we dish out stale food or give torn
clothes to the poor we should expect the same unconcern for ourselves in the Hereafter.
Here is a description of a miser by a poet:
.--; ; , ...
Na khod khoree, na kas dahee; Gandah konee, b sag dahee. You dont eat it yourself, nor will you
give it to someone else. You will rather let it go bad and give it to the dog. The miser
does no one any good and yet treats himself worst of all both in this world and in the
next.
It is better to give as charity than to lend. It may cost us the same, or may even be
much less, because of the promise and augmentation by Allah, Who would replace what
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 206
we expend (Q.34:39). If we give a needy person some money in the name of Allah
without asking him to return it, it is referred to as qari hasanah or beautiful loan to
Allah. We should not feel that our wealth would be diminished. To begin with, we will
remove from the borrower the psychological stress and the anxiety of the debt and its
re-payment, and here alone we would have scored a goal. Although charity is meant for
the person who needs it, it is of more value to the person who gives it. In Q.28:77, Allah
has advised us to seek the Last Abode (Paradise) with the bounties He has given us, not
forgetting our portion in this world.
In this world, we could be losers if we lose money in trade or other deals, but we
could have been real winners if we had given the same part of our cash to the poor, as if
we are trading with Allah. Just as a merchant denies himself the use of some part of his
money and puts it to invest towards capital, we too must put some towards commercial
investment in the Hereafter, because we are guaranteed the return of this Fixed Deposit
Account with Allah plus many extra benefits (Q.35:29-30). We should keep this account
with Allah as adaqah, spend it in His Way and we will get the returns with much profit
(Q.2:261). In this verse, Allah informs us that to qualify for receiving, we must be
prepared to give. To enter into a commerce and business transaction with Allah, we
ought to: (a) have firm faith in Allah and in his Messenger, and (b) strive for the Cause
of Allah with our wealth and lives. He will then: (i) forgive us our sins, and (ii) bring us
into the gardens (Q.61:10-12). We are reminded in Q.9:111 that Allah has purchased of
the believers their selves and their wealth in exchange for Paradise.
Whatever we spend in the least, Allah replaces it (Q.34:39). If we give a loan to a
friend, safety of our capital is not guaranteed. We may lose both, our money and our
friend. But a loan to Allah is guaranteed to be multiplied many times over (Q.2:245). Not
only that, Allah also says that if we give a loan to Him, He will not only increase our
credit account with Him manifold but also grant forgiveness for some of our sins
(Q.64:17). We should be reminded that whatever we are sacrificing belongs to Him
anyway. At the same time, we must not forget that whatever we sacrifice, we do not
give it to any person or organisation only, but to ourselves also. That is not all. We must
also be grateful to Allah for having given us the opportunity to sacrifice. Only few people
among us are blessed with that courage and ability. A key to success lies in
acknowledging the fact that we have not done enough. A Muslims financial worth is
known by what he gives, not by what he owns. Money in the pocket is of no use. It
becomes useful only when you take it out for yourself or for someone else, for this world
or for the Hereafter.
We should spend the surplus of our wealth in charity and expect no favours in return,
our only longing should be to seek the Countenance or Pleasure of Allah (Q.92:18-20;
76:9). Unlike some of us who find that the longest road leads to our pockets, we should,
as a brotherly obligation, feel for the poor in our wallets or purse. Blessed is that person
who expects nothing in exchange because he will never be frustrated. If charity is
unselfish and without expectations, it would be free of disappointments.
CHAPTER III: The straight path or As-sirat al mustaqym 207
Giving charity with the expectation of receiving anything in return is neither giving
nor charity. Even if we do not expect anything in return, Allah will give us much more,
both in this life and in the Hereafter. By giving charity, we can adjust our scales
somewhat in this life, and Allah will give a better and greater adjustment on the Day of
Judgment. There is a big difference between spending and giving, as observed in this
proverb: What I spent I had; what I left I lost; what I gave I still have.
Now that we are in the second level of the irt al Mustaqm and have developed the
quality of taqw, we should be reminded that we cannot attain piety until we spend of
that which we love (Q.3:92). The best charity is that which you give while you are
healthy, covetous, hoping for wealth and fearing poverty. (adth: Fat Al-Bri). The
degree of love is tested by separating the lover from the thing he loves, such as money.
A rich man gives $1,000 out of his millions and is boastful and arrogant while a poor
man having only $2.00 in his pocket gives $1.00 to another poor man with a smile on his
face. Can the rich man do the same by allowing a poor man to put his hand in the rich
mans pocket and take out whatever he needs, say even half of his money? In the
second level, this is the test of separating the lover from the loved one.
'

La tu fa yu yallhu alyk: Do not withhold your wealth, lest Allah


with-holds His bounty from you, (adth: Imm Muslim). If you keep your wallet closed,
Allah can also close His purse of blessings. If we command our wealth, we shall be rich
and free. If wealth commands us, we are poor indeed. Two men, one tied to an iron
chain and second to a golden one, are both prisoners, one of poverty and the other of
wealth. Wealth is for service, not for hoarding, nor for show. All the huge cash and fixed
deposit accounts that we have in the banks will be like a twisted collar tied to our necks
on the Day of Judgment (Q.3:180). With the wealth Allah has given us, we should seek
the Home of the Hereafter, not forgetting our portion in this world (Q.28:77). Those who
hoard up gold and silver, and spend not in the way of Allah, announce unto them tidings
of a painful doom (Q.9:34), because wealth is a trust from Allah and we shall be called
to account for the bounties we enjoyed (Q.102:8). Misery awaits the servant of the dinr
and the dirham. (Hadith: Fat Al-Bri).
Islam regards the interest of the society above the interest of the individual, and
hence we should always consider the higher needs of the poor and the under-privileged
who are in the majority. Money is not all that counts, as explained in this adth: Indeed
the gates to goodness are many, viz. glorifying Allah, enjoining the good and forbidding
the evil, removing any source of harm from the road, listening to the aggrieved, guiding
the blind, showing the seeker his need, striving as far as your two legs could carry you,
giving succour to him who asks, carrying with strength of your arms the burden of the
weak; all these are acts of charity which are an obligation on you.
Do not cancel your charitable deeds by taunting or injuring after you have given
(Q.2:263-264). If there is a language which the deaf can hear or the blind can see, it is
the language of kindness, love and charity. The poet unfolds a rewarding incident:
....:.

. .....,

.......- ....}
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 208
Yakee khaar paay yateemee b kand; b khaab andarash deed sadr khajang; Hamee gofto dar ravzehaa
mee chameed, kaz on khaar bar man ch golhaa dameed. Someone removed a thorn from an
orphans foot; the fortunate chieftain dreamt of him that was dancing in gatherings and
saying how many roses grew in me from that thorn. Charity is not necessarily counted
in terms of money. Can anyone tell how much it costs to say a sweet word? Guiding a
person on the Straight Path or directing him to the correct government department is
charity. Marriage counselling with an attempt to prevent a family breakdown is charity. If
a man keeps patience after hearing abusive words, this is charity. (adth).
Alms fall into the Hands of Allah before they fall into the hands of the beggar. Alms-
giving, open or hidden, atones some of our ill-deeds (Q.33:35). If we are not so well-to-
do, we can learn a lesson from Surah Al Mn (Q.107) and help in the little neighbourly
needs. Mn means literally a vessel or utensil such as a pot, and in its wider sense, it
means any act of kindness or assistance by sharing with someone e.g. a neighbour who
borrows any item of daily use, say salt or sugar. However, in spite of common
knowledge, man finds it rather a difficult task to love a neighbour as he loves himself.
Wealth includes children, gold, silver, land, money, etc. If we take a different
attitude to our money, it may be easier for us to disburse it if we remind ourselves about
the following, viz.
(1) Nothing belongs to us and everything belongs to Allah, and hence, by giving charity,
we are returning it to the Rightful Owner. Whether it is land or money, given to the poor
or is hoarded, or misappropriated by the banks, or spent lavishly by children or grand-
children, eventually God is the final Heir, because He is the Rightful Owner. Its manner
of spending affects only our account in the Hereafter. It is We Who give life and Who
give death; it is We Who remain Inheritors (after all else passes away). (Q.15:23).
(2) He who gives while he lives also knows where it goes. We should spend our wealth
before death approaches us (Q.63:10). It is better for a man to give one dirham as
adaqah during his lifetime than to give a hundred at the time of his death. (adth: Abu
Dwd). After death, Allah alone knows what happens to our money after the first
generation, let alone the second. Shaikh Sadi says:
..:,.:,

. ...;.'


Pareeshon kon emrooz ganjeeneh chost, K fardaa keleedash na dar dast tost. Distribute your
treasure promptly today since its key may not be in your hands tomorrow. We should
constantly bear in mind, (a) Q.16:96

_ ' .

M indikum yanfadu
wa m indal lhi bq which means that Whatever is with you must vanish and whatever
is with Allah would remain and, (b) Q.55:26-27
' .: . . _



''. _

Kullu man alyh fn; wa yabq wajhu rabbika dhul jalli wal iqrm, meaning, All that is
on Earth will perish but will abide for ever the presence of God, full of Majesty, bounty
and honour.
(3) By giving it to Allah, you can receive it back multiplied many times. A Persian poem:
CHAPTER III: The straight path or As-sirat al mustaqym 209
:...,} :.>.. ,..

T neekee kono dar dajlah andaaz; k Eezad dar biyaabaanat dahad baaz. Do good and throw it in
the river since God will return it to you in the wilderness.
(4) Whatever you give to the poor, you are giving it to yourself.
(5) We came into this world empty-handed and would leave empty-handed. As we get
older and older, we may have collected more and more money, yet we are oblivious of
the fact that we have now less and less time left in our lives to enjoy the fat bank
account. It does not make much sense for the writing on the grave to read: Here lies
the richest man in the country.
(6) The material wealth is immaterial in the final scrutiny in the Hereafter. This Persian
poem likens fortune and wealth to a beggar knocking at different doors each day.
.,....:.

..:. .... .


Har rooz ikhtiyaar jahon peesh deegareest. Daulat magar gadaast k har rooz bar dareest. Each day
the world favours someone else, as if wealth were a beggar knocking at different door
each day. The wheel of fortune goes round and round. Some of us go up and some go
down.
There are three grades of charity. The lowest grade of giving is when we place the
recipient at the level of a servant. We look down on him and whenever he lowers his
dignity by extending his hand, we attend to his needs from our excess wealth. To force
him to ask is the ultimate shortcoming in brotherly duty. In the second grade, we place
our brother on an equal footing as ourselves, and let him share equally (50%) in what
we have. Sharing is more demanding than giving. It is easy for us to give but difficult to
share a plate of food with somebody. Hardly any one of us has reached this stage. While
in the third or the highest grade, we give preference to the needs of another above our
own, as exemplified by the Anr of Madnah, although poverty was their lot. This is the
quality of thr. Here is a Persian poem by Khwajah aafez:
.

.-

-.~...: . .

..: ,.. ..:.r


Kam mabaash az derakht saay fekan; hark sangash zanad samar bakh shash: Az sadaf yaad geer
nokt helm; hark sar borradash gohar bakh shash. Dont be less than a tree that gives shade;
whoever throws a stone at it, it gives away fruits to him: Learn a distinctive point of
humility from a shell; whoever splits it apart, it gives him a pearl.

Infq
Infq refers to spending benevolently in Allahs service. Allah advises us to spend in His
Way (Q.47:38), in prosperity or in adversity (Q.3:134), night and day, secretly and
openly (Q.2:274), yet not for show (Q.4:38) but desirous of seeking Allahs Countenance
(Q.2:272) and His Pleasure (Q.2:265). Because we belong to a mid-most fraternity
(ummatann wasaann), Allah has advised us neither to be prodigal and extravagant nor
parsimonious and skimpy (Q.25:67).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 210
Whatever good you spend, it would benefit you at a personal level and will be
rendered back to you (Q.2:272). You shall be repaid in full (Q.8:60). Categories of
people on whom we should spend are parents, kindred, orphans, needy and wayfarer
(Q.2:215). (Notice that parents come first). We should give in charity any surplus which
is beyond our needs (Q.2:219). The man of plenty should spend out of his plenty
(Q.65:7).
Some people erroneously think that spending their wealth is a fine, a tax (Q.9:98),
not realising that Allah replaces whatever we spend (Q.34:39). No wealth should be
spent on enterprises that deviate from Allahs Way, since it is the custom of the
unbelievers (Q.8:36) who continue to spend and in the end regret it.
While infq refers to spending money as charity, adaqah includes all other
charitable acts.

adaqah
adaqah is a derivative of sidq meaning truthfulness, and is related to tadq meaning
confirmation. It signifies any voluntary intentional charitable deed as the confirmation of
the truthfulness of the donor and the truth of his religion.
Calculated in cash terms, sadaqah amounts to giving anything above 2.5% of ones
savings. Giving is a divine quality which some of us have while taking is human and most
of us also have it.

c


adaqt (alms) are:
(1) For the poor and the needy of all faiths, and those Muslim teachers and Imms
unable to earn their ordinary living; adaqah given to a poor man is just adaqah
but when given to a relative it serves a double purpose, being both adaqah and a
connecting link. (adth: Imm Amad, At-Tirmidhi, Ibn Majah);
(2) For those employed to administer the funds;
(3) For those whose hearts have been reconciled to the truth (and have recently joined
the fold of Islm);
(4) For those in bondage and slavery, literally and figuratively. Slavery could be political,
social, industrial, intellectual or due to ignorance, illiteracy, wealth, power, passion,
drugs and drug-lords. Man has to liberate himself first and by extension, the family
and the Muslim ummah from this bondage;
(5) For those in debt;
(6) In the cause of Allah;
(7) And for the wayfarer (stranger stranded on the way).
Although sadaqah is voluntary, the sequence and priorities in giving this voluntary
charity by the Command of Allah mentioned as above in Q.9:60 is considered as
compulsory (faratann min Allah). adaqah is both a financial and a spiritual
CHAPTER III: The straight path or As-sirat al mustaqym 211
investment. It is also an emergency measure for the needy with a message that the
latter must try and improve himself.
Taking out charity (sadaqah) out of the wealth also sanctifies and purifies the donors
(Q.9:103) and Allah recompenses the charitable (mutaaddiqn) (Q.12:88). Allah also
augments donations and charitable deeds (sadaqt) (Q.2:276). For truthful men and
women who give charity (mutaaddiqn and mutaaddiqt) and loan to Allah a beautiful
loan ( asanah), it's benefit shall be increased manifold and they will have a liberal
remuneration (Q.57:18). If we see a destitute and hungry person, we should give him
generously since he may take off some of our load in the Hereafter and this may assist
us to score many points, which will secure a permanent address for us in the best area
of Paradise. He who plants a tree or gives sadaqah, plants for posterity. Verily what a
believer continues to receive (in the form of reward) for his action and his virtues after
his death is the knowledge which he acquired and then disseminated, the pious son that
he left behind him, or a copy of the Quran which he left as a legacy, or the mosques
that he had built, or the inn that he had built for the wayfarers, or the canal that he
caused to flow, or a adaqah which he gave out of his property in the state when he was
healthy and alive. (These are acts of goodness the reward of which) reaches him even
after his death. (adth: Ibn Majah, At Tirmidhi).
If we remit a debt by way of charity (taaddaq), it will be excellent for us
(Q.2:280). If anyone foregoes retaliation as a deed of charity (taaddaqa), this will be an
act of atonement and expiation for him (Q.5:45). Honourable words and the covering of
faults (by forgiveness) are better than alms-giving (sadaqah) followed by injury
(Q.2:263). We should not cancel our alms-giving ( adaqt) by reminders of our
generosity followed by reproach (Q.2:264). Those who slander and find fault with the
faithful who volunteer charities and ridicule them, Allah will make it backfire on them
(Q.9:79). Allah accepts the repentance from His devotees and takes the alms (sadaqt)
(Q.9:104). Alms giving, whether as sadaqah or kaffrah (expiation), promotes circulation
of money in the society, with multiple benefits.
When looking in retrospect at some incidents in our lives, we may find several areas
of our own misdemeanours for which we should have apologised and asked the victims
for forgiveness. Since we cannot contact them now because they have either passed
away or we cannot locate them, we should give sadaqah as much as possible to balance
the minus marks in our ledger due to those misdemeanours.
In this level of the Straight Path, we have to search for the poor people and help the
needy before they degrade themselves by raising their hands. Some of us wait until this
situation arises, and only then do we put our hands in our pockets and give them a little
money and shout, Take it and get out of here. On the other hand, we must thank Allah
for having given us the opportunity to give. Moreover, we must look out for the poor
people and the needy and give them food, clothes, money, medicines and whatever they
need, so that we climb up further on the path of virtue. That is not all. We must thank
them for accepting our money and other items. We must ensure that while giving, our
hand is not the upper hand but lower than of the one receiving it, as a symbol of our
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 212
humility. We must thank them for accepting our money and other items. Suppose the
hungry man says: Look, Mister, I dont need your money. Keep it and take it with you
to your grave! What have we achieved? Let us be reminded that the poor mans curse
reaches Allah sooner than a rich mans prayer.
It is more advantageous to forget whatever good we did than to remember whatever
good we received. A Persian proverb says: Any kindness we received should be written
in gold while any injuries in dust. If we were to apply points system to our daily
activities, we would be adding some plus marks to our ledgers, which will cancel some of
our minus marks. c' c' _'

.

surely good deeds cancel evil deeds. This


is a reminder to the mindful, (Q.11:114). Whatever sadaqah we give should have no
selfish motives or any strings attached. We want to give charity to a beautiful widow.
What are our intentions? Charity can also cover a multitude of sins.
For us to be called muminn in the second level, we must help and shelter the
others. Wal ladhna waw wa naar, ul ika humul muminna aqqann: Those who
give asylum and help each other, they are the real Muminin, (firm believers). (Q.8:74).

Siym: the Islmic fast
Fasting is a universal custom and is advocated by all religions of the world, with more
restrictions in some than in others. iym should not be interpreted simply as fasting of
the stomach lest it may be misunderstood as mere starvation or as an act of self-denial
and ascetism, and therefore, a renunciation of the world. For the purpose of this article,
let us call it the Islamic fast.
Readers are kindly requested to refer to Q.2:183-185, where the main fruit of fasting
is to achieve taqw that essentially means self-restraint.
_ .' ' 'i .'
.

.



. .

O ye faithful! Fasting is prescribed for you as it was prescribed for those before you so
that you may guard against evil. This is also translated by some as you may learn self-
restraint, or you may develop Taqw (God-consciousness), (Q.2:183).
Thus, the Islamic fast is for those Muslims, who are preparing to become Muminn
(true and firm believers in faith). Faith carries much more weight than belief or doctrine.
In this verse, Allah gives an open invitation to us as: 'i .'

Oh ye faithful!
Although multiple benefits are known to accrue from fasting, the Muslims fast in
general because it is Allah's command and not merely for its physical benefits.

General considerations: Fasting is the most rigorous of all spiritual disciplines
imposed on every adult Muslim man and woman. Fasting frees one from egoism and
replaces it with an indescribable peace within, which makes the person accept
differences of thought and behaviour in other humans. The aim of this spiritual exercise
is to enable man to achieve proximity to Allah and obtain His pleasure.
CHAPTER III: The straight path or As-sirat al mustaqym 213
In Islam, fasting is obligatory in the month of Raman, a lunar month of 29 or 30
days. During this period there is complete abstinence from food, drink, smoke, marital
relationship, and any evil thought, word or deed. The advantage of the lunar month,
compared to solar, is that fasting takes place by cyclic rotation under different climatic
conditions, during the life span of the individual residing in one and the same
geographical location.
Fasting gives us an opportunity to fine tune the body, to develop qualities of
patience and endurance, and to control anger, sensual desires and a malicious tongue.
The fasting person should avoid such actions as might arouse passion in him as well as
in others, such as casting lustful eyes at a woman. He should also abstain from thinking
carnal thoughts and fantasizing pleasures incompatible with the spiritual regimen.
It is a well-known fact that beasts can be brought under control by keeping them
occasionally hungry and then feeding them at planned intervals. Similarly, man can tame
the animal within himself and become its master by fasting for one whole month. One of
the objectives is to bring unruly passions under control. The man who can rule his
desires and makes them work as he likes, has attained true moral excellence.
Allah puts our faith to a severe test for one month, with strict non-indulgence in
physical gratifications, during long hours of a day. If we emerge triumphant in this test,
more strength develops in us to refrain from other sins. Our brain then also responds by
sending recurrent and frequent signals to us to protect ourselves by immediately
rejecting any kind of evil. In fact, this exercise trains us to receive warning signals at all
times, whether Raman or not, so that we should not see evil, hear evil, utter evil or
act evil.
After completing the full 30 day fast, we feel as if we are just out of the Intensive
Care Unit, in so far as we have been cleansed and we now have a new physical,
intellectual, moral and spiritual lease on life. We are now fresh with both zeal and
determination, as well as a renewed sense of commitment to our imn and our Islamic
way of life.
Ramaan is not only about skipping meals. While fasting is an integral and
paramount part of it, Ramaan offers a comprehensive program for our spiritual
overhaul and stamina. The effect of fasting on the human personality is dominant and
decisive. It enables man to subdue the strongest worldly urges raging within him and
brings a harmonious equilibrium between the temporal (the body) and the spiritual (the
soul), both coming together with peaceful co-existence.
Fasting is an institution for achievement in excellence in the physical, moral and
spiritual dimensions of man. The purpose of the fast is to help develop self-restraint,
self-purification, Godconsciousness, compassion, spirit of caring and sharing, the love
of Allah and humanity. The objective of fasting is to develop our personality to a high
standard of God-consciousness and maintain that standard throughout life, so that on
the Day of Judgment before God, we would already be well-off to a good start, to begin
our life in the Hereafter.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 214
Unfortunately, for some Muslims, Raman is a burst of Islamic activity which lasts
only during the month of Raman in a year-long ocean of un-Islamic behaviour. As
soon as the fasting programme is over, some Muslims throw to the wind whatever good
and hard-earned qualities they might have gained as a result of that exercise which
lasted only during the month of Ramaan, and sooner or later return to their vicious
habits and practices of their pre-Raman days, be they of thoughts, words or deeds.
We ought to remind ourselves that we must not allow the weeds in our garden to stifle
the flowers and the fruits. Islam is neither a Sunday to Sunday religion nor a Raman
only religion. Raman is not meant to be a 30-day fast ending on Id with a feast to
beat all feasts. Some of the greatest achievements in Islam were made during Raman,
e.g. the Battle of Badr. If the newly converted Muslims had gorged themselves after ifr
parties at nights and had slept in the day, they could not have become victorious at the
Battle of Badr, and even now, we might still have been pagans. From a moral point of
view, during fasting, one becomes more sympathetic and tolerant towards those in
needy circumstances. It brings about a better realisation of human understanding. In
this world of today, which is undergoing a population explosion, and where two-thirds of
the world go to sleep on an empty stomach, the quicker this realisation takes place, the
sooner the problems would be appreciated and solved. It is only during such time as
Raman that one can reflect and make an inventory of the importance of the basic
moral values affecting oneself and the community.

Requirements: aum or siym is a special kind of service to Allah (ibdah) by able-
bodied and sane persons, who observe a particular kind of abstinence (from food, drink,
and marital relationship, etc.) for a specific compulsory period (from dawn to sunset), in
the ninth lunar month of the Islamic calendar, called Raman. Persons exempted from
fasting are - the very young, the elderly, the infirm, the insane; and those who are
suffering from diseases that will be aggravated by fasting (e.g. diseases that cause
episodic hypoglycaemia meaning low blood sugar due to insulinomas (insulin-secreting
growth of the pancreas) or certain in-born errors of metabolism e.g. glucose-6-phoshate
deficiency or fructose1,6diphosphate deficiency and others). Apart from these,
menstruating women, pregnant and nursing mothers, and travellers are also exempted,
but they must make up for the lost non-fasted days later on in the following month or as
soon as they are able to keep up the fast. Muslims are asked to stay away from food,
water, sex, smoking and verbal or physical misconduct during the period of fast. They
are advised to engage in acts of piety such as prayer, charity, or reading the Quran
during this month.

The arkn (pillars) of the fast, besides the im (the one who fasts) are the niyyah
(intention), and abstention from the mufirt (things that vitiate the fast). One can
formulate the niyyah before dawn on each day of fasting. However, the Shfes can
follow the Mlik rite (madhhab) by making the niyyah for the whole month in advance,
in the night before the first of Raman. When ushering in the month-long Ramadn,
CHAPTER III: The straight path or As-sirat al mustaqym 215
which may appear to be a marathon to the uninitiated, the body becomes energized as
soon as we make the intention to fast, and this intention heralds a state of preparedness
in us of Get Ready, Get Set, Go! This explicitly stated intention to fast acts in a sustained
release manner throughout the fasting hours to arbitrate, mediate and alleviate the
stresses of our physical desires and allows us to focus and reflect on our moral, spiritual
and religious dimensions.
The mufirt are: (a) taking into the body something consciously, which is
preventable, e.g. swallowing food, drinking beverages, chewing gum and inhaling
cigarettes; (b) sexual intercourse; (c) deliberate seminal emission; (nocturnal emissions
during sleep are not mufir); (d) menstruation and post-partum bleeding (child-birth);
(e) insanity; (f) intoxication; (g) swallowing back the vomit deliberately.
We should remember that Allah says that fasting has been prescribed for you. It is a
divine prescription from Allah Who is the Greatest Physician. It is different from a
medical doctors prescription and hence this prescription should be duly respected and
carried out in full. It is also a pre scription, i.e. it was also prescribed for religious
communities before the advent of Islam. If a person fasts for temporal motives only e.g.
slimming according to a doctors prescription, he will be far from performing his religious
duty or achieving nearness to Allah or obtaining His pleasure. In order to subjugate the
body with the sole purpose of developing will power and a dominant personality, it is
essential to bring certain undesirable qualities of the body under control and thus
develop will power. Besides hunger, thirst and carnal desires, we must gain full control
of the tongue, mind and the rest of the body. Hence, Muslims call Raman a blessed
month of compassion and mercy, a month of self-purification and re-dedication,
forgiveness and patience, a month of commiseration with the poor and the hungry, who
are in the majority among mankind. It is a unique month of self-analysis, of taking stock
of ones moral and spiritual assets and liabilities and of examining critically ones spiritual
portrait.
Why is it that we fast in the daytime and not, for our own convenience, at nights?
This is because the human personality only develops when a person is exposed to
maximum social conditions. Hence, Islam puts great stress on family and community life.
Islam does not advocate running away from society or becoming a monk or leaving the
family and retire in a desert, with all the solitude and the solitary confinement.
Personality only develops during encounters with others in a society or community. To
alienate from society is contrary to Islamic dawah (invitation to Islam). Religion does
not become perfect without the world. We must work for the community and also with
the community for the common welfare and the good of the ummah. Islam regards the
interest of the society above the interest of the individual. Service to Allah is rendered
through a clean life in the turmoil of this world while working among the multitudes of
society.
Perhaps it would be interesting to consider why fasting was not made compulsory
every single day of ones life. Allah gives us a month of compulsory fast and then gives
us eleven lunar months to assess the result of this month-long effort. This 11-month
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 216
grace period is the reason as to why we should not fast every single day of our lives. If
we had done so, we would have remained under continuous compulsory restrictions of
the Islamic fast throughout the year, and without the complete and unrestricted freedom
to do as we like. Our will power would not have been given a chance to develop a strong
personality. Personality grows much more when we are free to do any wrong we would
like, but choose not to do it under unrestricted conditions, such as during the eleven
months following the Raman fast. Both during Raman and after, Allah gives us the
opportunity to examine our spiritual profile and see where the defect lies. Has some
jealousy, hatred, malice, miserliness, tendency to give short measure, cheating and
intrigue, and unforgiving thoughts and actions been removed in our acquired attributes?
Fasting is an institution by which an individual and, by extension, a community, may
benefit physically and morally. The Islamic fast strengthens the disposition of the
individual to obedience of laws and respect for social order.
After Raman, we emerge a far better Muslim within ourselves, fully laden with
taqw (God-consciousness). We will also see a much better individual unfolding itself
from within us, a person that was lying dormant for long. Now, the same person in the
month of Raman becomes the captain, the master of the control room of the self,
controlling and at times eliminating certain types of worldly desires. It is easy now for
such a person to be on guard and reject evil temptations as fast as they come. In fact
he can even challenge and boldly encounter more temptations without any fear of giving
in to them.

Purpose
The purpose of the Islamic fast is to obey Allahs Command with a view to becoming His
vicegerent (khalfah). It trains all those who volunteer for service to Allah before allowing
them to take on the job of His vicegerency and establish Allahs rule on Earth.
There is no guarantee that the fasting person has definitely acquired the laudable
achievement of taqw or God-consciousness. Some of us, who fast, often wait anxiously
for Raman to end so that we may resume our nefarious activities. Occasionally during
the fasting month Satan becomes more active than usual. Allah may use such situations
to test a fasting persons taqw if and when he makes his evil passion his god.
The English translation of Q.2:183 is usually expressed as you may develop taqw.
Note the word may. There is no guaranty that a fasting person would definitely
develop God-consciousness and piety or enough will power that he could guard against
evil. In fact, the fasting person cannot develop taqw if he continues to backbite,
slander, tell lies, harm others, deceive people and show malice, anger and hatred
towards fellow beings. It is easy for any belittler, slanderer, tyrant or businessman who
gives short measure or a miser who does not disburse zakt money, to starve himself
during Ramaan days. But, how can such a person develop God-consciousness and
divine qualities? Such a person, besides committing sins of commission and omission,
may simply be wasting his time by fasting. Shall we spend a month every year, in which
CHAPTER III: The straight path or As-sirat al mustaqym 217
we starve and become thirsty, fast and eat, while our condition does not change - our
rich remain rich and our poor remain as poor? Prophet Muammad

had warned that


poverty may lead to unbelief. This is why a person who steals food while facing
starvation is not to be punished according to the shar ah.
What about other factors? aum also refers to fasting of the tongue as in Q.19:26.
The saying: '

'
.

Hdha kalmun yubilu aum means this is speech which


breaks or vitiates the fast. During the Islamic fast (and indeed at all times), the person
must refrain from indecent talk, slander, lies and backbiting. Prophet Muammad

is
reported to have said: If one did not give up speaking falsehood and acting by it, Allah
does not require of him to give up eating or drinking. Also in another adth: Many are
the people who fast but who gain nothing from their fast except hunger and thirst; many
are those who stand up praying all night but gain nothing except sleeplessness.
A major difference between the Islamic fast and mere starvation is that the Raman
fast is an exercise in self-discipline involving food intake, use of tongue, hands, eyes,
ears, thoughts, and sex, etc. Many of the undesirable habits and traits of the previous
months are automatically corrected during this month. Some of us, God forbid, may
have been habituated to a particular type of wrong-doing e.g. gambling, smoking,
drinking, backbiting, fornication, fraud, hot temper, domestic violence, etc. Fasting
breaks that habit either gradually, for some, or immediately, for those of us with a
stronger will power, especially if supported by constant supplications seeking Allahs
assistance. To do so requires faith and determination. The usual antidote is to
immediately implement a counter injunction from the Quran, which would block and
displace the evil trend.
During the Islamic fast, every organ in the body that has been given to us as trust by
Allah is put to a critical test. We must not see, hear, utter or act evil. This is a training
session for us to develop taqw (God-consciousness) and piety, as well as to show
gratitude for the great favour of the Revelation of the Quran during the month of
Raman in Lailat ul Qadr (Q.2:183-185). These organs include:
(a) The tongue The tongue is a God-given gift and too noble to be abused. It must be
kept clean and should not be used for backbiting, slander, ridicule, obscene language
and lies. In fact, all these violate the sanctity of fasting and cancel it. Allah has placed
the tongue in a special compartment behind bars (our teeth) and properly sealed it (with
our lips), and has left it for us to constantly watch and guard it. Shaikh Sa'di advises:
. .......:

. -

. . /..
- . : ..

. . . ;. .' <.

Zabon dar dahaan kheradmand cheest? Keleedeest dar ganj saaheb honar. Cho dar basta baashad ch
daanad kasee, k jauhar frooshast yaa sheesha gar? What is the tongue in the mouth of a wise
man? It is a key to the talented person's treasure; when the door is shut, who knows
whether he is a diamond jeweller or a glassware merchant?
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 218
The same tongue that is used to spread evil could also be used to spread
righteousness instead. This latter is classified as charity and has an added advantage.
We lose nothing and gain much. With this same tongue, we can cause mischief and
bloodshed, and yet it could also be used to make peace between persons and families,
and transform the lives of hundreds of homes into happy ones. Injury caused by the
tongue may be worse than that caused by a knife since the latter heals in a week or so
but that of the tongue may often never heal at all. Allah is the Unseen Guest in every
company and is the Silent Listener in every conversation. It is just as important to know
when to speak and why not to. Well-timed silence could be the most commanding
expression and a suitable reply to many.
adqat ul Fit is a charity amounting to feeding one person per member of the family
at the end of the month of Raman and before Id prayers. It is meant to compensate
against vain speech and other abuses of the tongue done unintentionally during the
fasting period. It is compulsory for every Muslim, rich or poor. Although Muslims try their
best to be cautious at all times, mistakes can occur unknowingly and unintentionally, and
this charity of adqat ul Fir expiates ones mistakes of the tongue during Raman.
adqat ul Fir, also known as Zakt ul Fir, was calculated at $8.00 TT (=$1.27 US) per
each member of the household on Id ul Fir, 13 Oct. 2007).
(b) The hand: With our hand, we can take away peoples money and yet with this same
hand we can give it also. To give is a divine quality; to take is human. With this same
hand, we can knock down a person weaker than ourselves. But strength lies not in
knocking down a weaker person. It lies in lifting someone who is already fallen on the
ground. Here the poet explains:
,.,: ,... .; . /.

Agar ch ghaalbee az doshman za eef b tars; k teer aah sahar bar neshaanah mee aayad: Be
fearful of a weak enemy even if you have overpowered him, for the arrow of the
grieving sighs at dawn go straight to the target.
(c) The legs Surely these legs can carry us to the discos, pubs and nightclubs. But
these same legs can also carry us to the mosque or to an orphanage or to a hospital to
visit the sick.
(d) Other organs: Similarly, other perceptual organs of the body given to us by Allah
as trust should not be abused. The eyes must not look at anything evil; the ears must
not listen to gossip and vulgar jokes. The mind that controls the body should always be
tuned to the frequency of clean thoughts and intentions; the sexual organs should only
be used for the legitimate partner and that, too, after the fast is broken.
Fasting has been prescribed by Allah as a form of worship and as a training period to
develop taqw, as well as to show gratitude for the great favour of the Revelation of the
Pristine Quran during Rama n in Lailat ul Qadr. The best way to show gratitude for the
favour is to fulfil His Commandments (Q.2:183-185).
Spiritual strength cannot be gathered from fasting unless the fasting person is fully
conscious of its purpose, and he himself motivates his thoughts, words and deeds.
Taqw is indeed the most valuable fruit of fasting. Fasting is a duty and an ibdah
CHAPTER III: The straight path or As-sirat al mustaqym 219
(worship) which is free from hypocrisy and show. Fasting, unlike prayers, zakt and ajj,
is strictly private since no one knows about it unless the fasting person mentions it.
During fasting, one subdues the animal within oneself and masters ones instincts and
desires to the point of determining as to when and how they may be satisfied. This in
turn depends on the will-power one has developed. This freedom is universally
possessed by all human beings, the freedom to will as they wish. Free will is the
authority man has to direct his mind in any direction he chooses. It is important to
choose the direction carefully, since this would indicate success or failure of will. The
development of will power and personality is an arduous task and is an outcome of this
conflict. However, if we abide by and follow the spiritual laws, will power develops slowly
but surely. Fasting strengthens the will and hence the will power, a welcome and
plausible addition to our spiritual curriculum vitae.
To love, honour and obey Allah is to conscript oneself voluntarily into His service.
Just as the government trains men for the army, police force and civil service before
employing them to do their job, so does Islam. It first trains all those who volunteer for
service to Allah before allowing them to take on the job of His vicegerency for
establishing Allahs rule on Earth. Just as an annual military exercise is compulsory in
national military services of many countries, conducted by their respective governments,
similarly the fasting of Raman is a compulsory annual spiritual exercise lasting one
month, conducted by Allah Himself. Raman is the month of Allah. The mere fact that
fasting has been made compulsory in Islam, goes to show that it must be having
multiple and colossal benefits to the body and soul, both in this life and in the Hereafter.
Allah says in Q.2:184: It is better for you to fast, if you only knew.
Fasting trains the human body to deal with any additional stress that exhausts our
already worn out condition during the last couple of hours of fasting. Stress has often
been described as falling into two categories: stresses to perform (physical), and stress
to conform (spiritual). During the holy month of Ramaan, fasting, together
with constancy of prayer, especially when fatigue sets in during the afternoon period,
results in a higher level of physical and spiritual training. This additional performance of
compulsory prayer of Ar with its component of physical activity re-activates the vigour
during the late hours of fasting when the body feels tired due to low blood sugar, and
the fasting person prefers to rest in bed. This will-power to perform the obligatory
prayers enhances both our physical and spiritual reserves in a synergistic manner and
helps us increase our endurance level to cope with further stresses. Indeed, it is this
enhanced fortitude that provides a major benefit to Muslims during the other (non-
fasting) months of the year, when they may be faced with additional stress that may
unexpectedly come their way.
A Muslim is continuously kept tied with rules and regulations like a soldier in an
army, for full one month and then released for eleven months, to test whether the
training he has received for one month has been effective or not. If not, any deficiency
found could be corrected and made up in the next years Raman programme. One or
two days of fasting are not enough to achieve the noble goal of attachment to Allah. In
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 220
Q.2:185, Allah advises us to fast the whole month and complete the prescribed period.
Thus we have in our possession this divine prescription. Far from weakening a person,
the Islamic fast enables him to draw more strength from the Unseen Power, so close to
him. The Raman atmosphere enhances this driving force by which every individual
races to reach his full potential. After having completed the period of fasting, we are
advised to glorify Allah for having guided us and be thankful to Him (Q.2:185). Allah
wants us to make the right choice and behave well when left alone and unattended. We
must always be on the look-out for Satan because, although we are told he is chained
during Raman, he could be actually very active. However, the Shayateen are released
soon after Ramaan is over. They now put in extra hours of effort to entangle us with
their deceptive marketing campaigns.
In Islam we must not say I, we must say We, because of emphasis on community
life. Even when we pray, we say: Ihdinas irtal Mustaqm, i.e. guide us to the straight
Path, not me alone. The ultimate result of our fasting together each day is the
emergence of a well-organised, well-disciplined pious Muslim community, the exemplary
ummah, where each person is more spiritually evolved, and better equipped with
fortitude to act and live according to the divine moral codes laid down in the Holy
Quran. To come nearer to Allah is possible only by firm faith and conviction and by
actually doing good deeds (Q.34:37). The more a man develops within himself the divine
attributes, the nearer he comes to Allah and to His magnificent qualities.

The month of Ramaan: Raman is derived from

ram which means to


burn away. In this month, all sins are burnt away and annulled. In fact, this is the month
in which Allah grants amnesty to all believers, to all fasting Muslim men and women
(Q.33:35). But for us to be eligible for that mercy and forgiveness, we must also look
upon our fellow-men and show them forgiveness and compassion. Prophet
Muammad


said: Allah will not be merciful to those who are not merciful to mankind.
Just like the great sale of the departmental stores which are advertised during
certain times of the year, Allah also advertises during the month of Raman, the
Greatest Sale of the year, when He gives away lots of blessings, mercy and forgiveness
besides free hand-outs of gifts, perks, bonuses, gift coupons, lagniappe (i.e. an extra or
unexpected gift or benefit) and extra points in exchange for any act of goodness,
however small. The VAT (Value Added Tax) that we see registered on the counter while
shopping and spending money in Allahs Plaza would appear as Virtue Added Tag on the
divine screen in the Hereafter, multiplied manifold and refundable. Allahs stocks are so
huge that He is never out of stock. Prophet Muammad

is reported to have said that


the first 10 days in Raman is when Allah showers His mercy, the middle ten days
when He showers His forgiveness and the last ten days are reserved for saving the
fasting persons from Hell-fire. All those of us who fasted would gather and be meeting
at the entrance of a special gate in Heaven called Ar-Rayyn.
The holy month of Raman suffuses the whole environment with a spirit of
righteousness, virtue and piety. Just as plants have their season of flowering, Rama n
CHAPTER III: The straight path or As-sirat al mustaqym 221
is the time of the year for the growth and flourishing of goodness and righteousness. In
the season of blossoming of goodness and piety, not one but millions of people jointly
water the fertile garden of fruitful virtue to attain taqwa which is the fruit of fasting. The
month of Raman is earmarked as a time for all Muslims to fast together and ensure
similar results. This measure turns individual ibdah (worship) into collective ibdah by
the Muslim ummah. Collective aspects of fasting manifest themselves in the fact that it
takes place in the same lunar month for the faithful all over the world.
Prophet

used to be more than usually kind and generous during Raman. No


beggar in this month left empty-handed from his door and as many slaves as possible
were set free. Prophet Muammad

defined the good and felicitous man as one whose


career adds to the total value of the universe and who leaves the world a better place
than in which he was born.
The holy month of Raman inculcates a spirit of fortitude and gratitude. The seeds
of virtue and personality enhancement that have remained so dormant in the summers,
autumns and winters of our lives germinate and blossom in this holy month of Raman,
the spring-time of the Muminn. The atmosphere of Raman is such that positive
thoughts wishing the welfare of one and all, including those who have wronged us, are
automatically invoked round the clock.
The Islamic fast is unique and different from other types of fasting observed in
religions such as Christianity, Hinduism and Judaism. It is compulsory, for a specific
period of time from dawn to sunset, and in a specific lunar month called Raman. It
involves a voluntary renunciation of all appetites of the flesh for defined hours during
that month, with a cheerful and willing acceptance of this beneficial Divine Mandate. A
stable monotonous environment of eating three times daily tends to produce
stereotyped reaction patterns. Fasting gives a variable environment with rigid strategies
and sufficient degrees of freedom to cope with the changing conditions. It is a
complimentary device for the regenerative processes of the body.
Prophet Muammad

said: Every good deed of a man is granted manifold increase,


ten to 700 times, but Allah says: Fasting is an exception. It is exclusively for Me, and I
will reward it as much as I wish. This is because fasting is a private transaction between
man and his Creator and no one else is bound to know that he is fasting. And Allah
always repays the account to the full (Q.35:30; 2:272 and others).
During this month each year, we celebrate the most important anniversary to
mankind, viz. the Revelation of the Holy Quran in Lailat ul Qadr, the Night of Power and
Glory, which is equal to 1000 months or more than 83 years. If Prophet Muammad


had laboured for over 83 years without having received the revelations of the Holy
Quran, he could not have achieved the desired result. Allahs blessings are showered
down in this night through the angels. What should we ask Allah on this night of Lailat ul
Qadr? This was the question asked by Sayyidah yesha, R.A., and Prophet
Muammad


replied: Say, Oh Allah, You are the Most Forgiving and the most Merciful.
You love to forgive. So forgive my errors and sins.

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 222
Lessons learnt: Fir derived from fatara means to break the fast, which is deliberate
and at a specific time. The fasting person rejoices and celebrates every sunset in
Raman, for the sunset signifies the achievement of his victory over himself during the
day. Every evening, we wipe our spiritual wind-shield, so that we can see better where
we are heading, and avoid possible mistakes of omission and commission. During the
month of Rama n, we become special guests of Allah, since at every ifr we thank our
divine Host by saying: '
.
c' .

.

Allhumma laka umtu wa al


rizqika aftartu: O Allah, for Thy sake I have fasted and for thy sake I am breaking the
fast.
Everything must be avoided which might affect the purpose of the fast, e.g. at ifr,
one should not eat more than what is necessary. Prophet Muammad

used to have a
light ifr (a meal eaten just after the sunset to break the fast) and a light sar (a meal
eaten before dawn and onset of the day-long fast). In the Prophets times, there were
no lavish ifr parties lasting through the night, as is prevalent in many Muslim countries
today. If each of us were to eat only one morsel of food less per meal, and if we were to
ensure that the morsel is given to the needy, there would not be left a single hungry
mouth on the face of this Earth. We are nearly 2 billion Muslims i.e. 2,000 million
Muslims, and this makes nearly 2 billion morsels of food available each time for
distribution. Prophet Muammad

said: The food of one person is sufficient for two.


This is much more than one morsel of food. It is half of a plate! In fact, if we really were
to share and give half of the plate, the whole world would be adequately fed.
During Raman, we have to get up before dawn for sar, stop eating and drinking
before the break of dawn, abstain from such and such actions during the day and
deliberately take ifr (break the fast) in the evening at the exact time of sunset. This is
precise timing. The month of Raman teaches us to be precise in our timing with the
clock and punctual at all times. The accurate timing for initiating the fast at sar and
breaking it at ifr, with the right countdown to the last minute, teaches us the
demarcation line between right and wrong, between hall and harm.
The act of self-denial in Raman strengthens the will and hence the will power. This
extra will power helps to overcome obsessions, addictions and bad habits. Fasting also
reduces the persons ability to commit crimes and since Muslim criminals also fast during
Raman, the crime rate in Muslim countries falls drastically. If the fasting person has
developed sufficient self-restraint (taqw), then he would not respond or retaliate
whenever another person quarrels or curses him. He would restrain himself by saying, I
am fasting. Allah's Apostle said, Fasting is a shield if somebody fights with him or
abuses him, he should tell him twice, 'I am fasting. (adith: Bukhri).

Fasting and patience: Raman is also called the month of patience, because
fasting teaches us this difficult lesson on a daily basis for one full month annually.
Nobody can be given a blessing greater than patience. (adth: Al-Bukhri). Because
man was created hasty (Q.21:37), he is ever hasty (Q.17:11), and having been created
CHAPTER III: The straight path or As-sirat al mustaqym 223
very impatient, he gets fretful when evil touches him (Q.70:19-20). Hence, Allah advises
us to constantly persevere in patience so as to be eligible for His blessings and rewards.
In Q.2:177, Allah recommends that we should be patient in suffering and adversity and
throughout the periods of panic. Here is a consoling Persian poem by Shaikh Sadi:
..:.

. .... .:

Khodaa gar b hekmat b bandad daree; z rahmat goshaayad dar deegaree: If God were to close a
door by His wisdom, He would open another door by His mercy.
Various ailments which we are afflicted with are not a calamity but a mercy from
Allah. Man develops immunity by suffering many infectious diseases. When we undergo
hardships and misfortunes, the nafs (the self) gets purified. Illness for a believer acts as
a detergent of the human nafs and purifies it from the burden of sins so it can
eventually qualify to reflect in whatever little way the beautiful Attributes of Allah called
Asm al-usn.
It is more often during times of adversity than of prosperity that we resort to virtue.
A Chinese proverb says that adversity elicits talents which otherwise would have
remained dormant. The lessons of adversity are put there for us by One who knows how
and when we should be tried, so that we make use of the brain to open up our problem-
solving capacity and improve ourselves. It is not for us to tell Allah how to run His world.
Allah showers His mercy on us after adversities have touched us (Q.10:21). Stumbling
blocks can become stepping stones if we learn how to use them, depending on Allahs
guidance. It is after having endured frustrations and sufferings that blessings appear,
once we have observed patience. The grey hair of an old person should be respected,
since they represent all the difficulties he has patiently passed through and many a pair
of shoes worn out during rough and tortuous periods in his Earthly journey.
The quality of patience is highly recommended for the believers and the faithful. We
should seek help with patient perseverance and prayer, for Allah is with those who
patiently persevere (Q.2:153). The key to success lies in vying in perseverance of
patience and constancy, strengthening each other and being God-conscious (Q.3:200).
It is through perseverance that what seemed as certain failure gets transformed into
evident success. Sometimes, a man can accomplish singly what a whole community
cannot, once he has patience and he perseveres.
Patience gradually creates confidence which eventually leads to success. The reason
that patience is the key to success is that during the period when man bears the heavy
load of patience and tolerance in any difficult situation, he does not give in to hasty
decisions in response to emotional impulses. Instead, he takes his time and formulates a
rational move to solve the problem peacefully. Hence, he does what others would not
and therefore he achieves what others could not. He now realises his own indefatigable
potential in this Urdu poem:
.., - ,.

:. .-

Yehee too h jisko sejdah kyaa malaa-ik n; ko-ee y baat kah t fakhr lag mojh: You are the very
same person whom the angels prostrated to; if anyone tells me that, I feel honoured.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 224
When faced with difficult situations, instead of grumbling and saying why, he says
why not by relying on Allahs assistance.We are instructed to face calamities and
adverse circumstances with patience and fortitude. When we are frustrated we must
remind ourselves that whatever Allah does is good, either in itself or in its consequences.
This thought initiates patience. Allah loves those of us who are patient (Q.3:146). In
fact, those of us who were constantly patient, have been promised by Allah that angels
will salute them from every gate to convey greetings of salms in the Hereafter, with a
reward of the highest place in heaven (Q.13:22-24; 25:75).
Although sometimes we fight in order to maintain peace between nations, it should
not necessarily be so if we observe patience. It is easy to make an acquaintance but
with patience, we can make life-long friends. Patience teaches us to love and forgive our
enemies. In many verses in the Holy Quran we are instructed to show patience and
exercise restraint in response to provocations, to bear hardships with patience and also
to recommend others to have patience (Q.103:3). Patience subdues anger and maintains
peace in the community. Even during states of anger and minor quarrels, simply saying
a dhu billhi minash shayn ir rajm would defuse the existing tensions (adth:
Bukhari and Muslim).
On occasions of calamities and bereavement, just uttering Inna lillhi wa inna ilyhi
rjin would instil a great deal of patience and solace to the bereaved and remind the
listener that Allah Who gave us life in the first instance is also the One to take it.
Offering condolences to someone means sharing in his grief and encouraging him to be
patient. Of course, just as when a person comes out of darkness into light, it takes some
time for the eyes to adjust, so is the delay in getting the fruits of patience. And if you
have patience, then You shall certainly know the truth of it all after a while, (Q.38:88).
It does need a lot of mettle to have patience but during this exercise we learn
humility, tolerance, contentment and gain eventual success when these same pains and
sufferings appear later on in the form of blessings. Remembrance of Allah is directly
proportional to the degree of pain we suffer. During such periods of patience, we can
take time, sit quietly and listen to promptings of our inner selves. Although we may at
times encounter a rough passage and stormy weather in our life, we would have peace
and tranquillity, amid the storm which is followed by a safe landing. The Persian proverb
says:
...:,

.
., . .

Manshin torosh az gardesh ayyaam k sabr talkhast wa lykin bar sheerin daarad. Don't feel dejected
and sour-faced by the spinning wheel of time, since patience is bitter but its fruit is
sweet. We were born because of the patience and much suffering of labour pains by the
mother, sometimes bringing mother and child, both, to the brink of death.
The tears that flow from us in times of affliction wash our eyes so that we can see
Allahs divine guidance much clearer. The reason we face problems from time to time is
that Allah wants our attention to be turned to Him. In fact, the raison dtre of our
adversities is that our Great Teacher, who is All-Wise, loves us and knows the time when
we are due to learn our lessons in patience. Sometimes, due to the refraction of light
CHAPTER III: The straight path or As-sirat al mustaqym 225
through our tears, we can see a rainbow in the dark clouds of adversity. That is the
reason why from time to time mankind needs difficult and stressful situations so that
man may remember Allah, follow His commandments more carefully and be thankful for
the experience. Harat Ali, R.A. said: The One Who sends you calamities is the One
Who will bring you out of it. A believer should always be smiling in times of adversity.
For this he needs patience.
Allah brings people into deep waters to cleanse them, not to drown them. Moreover,
patience teaches us humility, the only attribute not mentioned among Allahs 99
attributes, but which man possesses. Hence, Allah exalts those of us who profess
humility. .

' '


Wa man Taw aa lillhi rafaahullhu, (adth: Imm
Amad) meaning, Allah exalts him who is humble to Allah.

Calculations: As mentioned earlier, 2.5% of our time (approximately 36 minutes for
the 5-time daily compulsory ritual prayers) is reserved for Allah. This is for our spiritual
upliftment. Moreover, 2.5 % of our net cash savings is also reserved to be compulsorily
disbursed in Allahs cause. This is for appreciation of our God-given bounties. Now in the
month of Raman, Allah tests us further by combining both figures (2.5 % of our net
savings we give as zakt + 2.5 % of our time we devote annually to praying, i.e. 5%),
for the compulsory Islamic fast so that we could see for ourselves whether we are
capable of becoming His vicegerents or not. This is an exercise to be rewarded by Allah
Himself. (The geographical position of the country is a determinant of the length of the
fast. Depending upon this factor, the length of the fast may vary from 12 to 19 hours a
day. By taking the average of 14.16 hours a day for 30 days, the total time amounts to
5% of 354 days of the lunar year. Such a multi-disciplinary approach prepares mankind
for Allahs vicegerency).
Four hundred and twenty five hours of intensive study in any subject of ones choice
in any university, qualifies a student for a diploma in that particular subject, provided
certain standards are met. Similarly, 425 hours of intense devotion in Raman is
certainly expected to uplift the practising Muslim to a stage of higher spiritual
achievement, and get a certificate of merit from Allah. Allah does not deny the reward of
his/her good deeds, and therefore this is a month of harvesting the fruits of our actions.
Raman is also known as the month of Allah since He Himself rewards it.

The results of the exams: We should conduct an audit of ourselves when
Rama an is over, in order to examine what we have achieved in terms of the desired
benefits. These include the complete and continued cessation of smoking and of alcohol
consumption, and the loss of weight with subsequent improvement in our diabetic and
hypertensive status. More importantly, did we achieve a sense of piety to give us a
jump-start and begin a new page in life? Have we put into regular action what we
followed during Ramaan, or will we be branded as Ramaan Muslims, those who are
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 226
pious during the Holy Month only but revert to old un-Islamic ways once Ramaan is
over?
In case we have passed the Ramadn examination, we are entitled to celebrate the
Achievement Day called Id ul Fir, also known as Id u aghr or the Minor Id. The
completion of the fast, followed by celebration of Id ul Fitr, entitles us to climb one step
up the ladder on ir al Mustaqm. After this, Allah gives us two months and ten days to
prepare ourselves for the Id of Sacrifice (Id ul Aa), also called the Major Id or Id ul
Kabr. This is part two of the examination of post-graduate studies for higher spiritual
achievement, and begins on the first day of the month of Shawwl, i.e. on Id ul Fir day
itself. During this period, we must accomplish good deeds to the best of our abilities as
Mumins adhering to the seven branches of mn (i.e. seven principles of faith). This
would determine how much we have learnt to sacrifice our time, money, leisure, skills,
talents and bounties, and to what extend are we ready to share them with our fellow
men. Besides, it would prepare us to take on the final role of vicegerency of Allah, one
of the purposes for which man was created. The celebration of Id ul Aa after two
months and ten days of effort marks the ending of the second part of this post-graduate
course.
Muslims celebrate at least four anniversaries every year viz. (a) Birthday of Prophet
Muammed


; (b) Anniversary of the descent of the Holy Quran to earth on Lailat ul
Qadr; (c) Id ul Fir; and (d) Anniversary of the last sermon of the Holy Prophet

on
Mount Araft, culminating in Id ul A a. This ends finally with the customary embrace,
which brings about peace and harmony among the family members and the society.
However, before we join the second level, let us sincerely ask ourselves: Was our
fast accepted by Allah? Or was it mere starvation? A hunger strike is not an Islamic fast,
just as suicide is not sacrifice. Did we utter any word which could have broken our fast?
Expressions like: That person is not trustworthy amount to back-biting. In other words,
they are: ' '
.

Hdh kalmun yuilus aum: meaning: This is speech


which cancels the fast. Did all such words like Hell, Damned, Shut up and many
others disappear from our vocabulary in that month or not? And did such words return
after Raman was over? Did we indulge in any wrongful deed such as adulteration of
goods, fraud, short measure, profiteering, selling defective items, etc.? Did we continue
to abuse our tongue by back-biting, slander, telling lies etc.?
During the eleven months when we were free to do whatever we wanted, did we
discard whatever good qualities and the taqw we had achieved during Raman or did
we hold on to them and improve on them as months passed by? Did we resume abusing
our tongue by back-biting, slander, telling lies, etc.? Did we continue to deceive people,
use intrigue or show malice? Did we forgive all those who wronged us, knowing that
Allah also grants general amnesty in the holy month of Raman? Did we take full
advantage of this fasting month wherein we strengthen our physical, biological and
spiritual stamina? Did we put on weight instead of losing some, in spite of knowing that
decreasing meal frequency and caloric intake prolongs life? Did we really achieve
constancy and permanency in our taqw so that we would be in the company of the
CHAPTER III: The straight path or As-sirat al mustaqym 227
prophets in the Hereafter? Did we set a goal in the beginning to eradicate at least one
bad habit that we were involved in (such as smoking, etc) and can we truly say that we
have eliminated it because of this exercise? Did we say au revoir and al-wid to bid
farewell to Raman, on a full stomach and bulging pocket, leaving behind many needy
and frustrated on-lookers aghast and empty-handed?
Thus, during the eleven months when we were free to do whatever we wanted, we
must ask ourselves many questions and reflect on whether we discarded whatever good
qualities and the taqw we had achieved during Raman, or did we hold on to them
and improve on them as months passed by. We should be having an audit of ourselves
after Ramadn is over to examine what we have achieved in terms of the desired
benefits such as stopping of smoking and alcohol, loss of weight and hence
improvement in diabetes and hypertension, and achievement of piety which gives us a
jump-start to begin a new page in life. Although the rigorous exercise of Ramadn is
rather difficult, it is much more difficult to maintain the expected benefits after fasting is
over. After completing the full 30-days fast, we feel as if we are just out of the Intensive
Care Unit and fresh with both spiritual and physical vigour.

Medical benefits
Science is in a state of continuous evolution, and discoveries follow on one anothers heels. There is a large
quantum of digitised information, flowing like a spring from symposia, medical journals and the Internet. It
expands our horizons and explains the benefits of Islamic injunctions.
The original meaning of saum is to be at rest. We give rest to the gastro-intestinal tract, the sexual
organs, the tongue, the eyes and ears, etc. The transit time for a bolus of food from the mouth to the end of
the large intestine, called colon, is about 14 hours. This equals the period of 14 hours during which we fast
and withhold any stimulus reaching the digestive system.
During fasting, the secretion of the growth hormone by the pituitary gland also increases. This is an
anabolic hormone for synthesis of proteins and collagen that produces a positive nitrogen balance. The
collagen synthesis is thought to be responsible for keeping the skin of fasting Muslims wrinkle free, even
when they get very old. Ramadn puts a healthy mind into a healthy body (in Latin: mens sana in corpore
sano = a sound mind in a sound body).
Because the Islamic fast hardly exceeds 14 hours or so, the normal steady state of the body is
maintained as a result of coordinated physiological mechanisms. There is no significant alteration in routine
haematology. Nearly all the biochemical results in the laboratory are normal, such as blood levels of Na, K,
Ca, P; lipids such as total cholesterol, high density lipoprotein (HDL), low density lipoprotein (LDL) and
triglycerides; hormones such as cortisol, testosterone, prolactin, TSH, etc. The fast does not cause any
adverse medical effect and on the contrary, may have some beneficial effect on weight, although the
lipostat situated in the pituitary gland in the brain helps to maintain the body mass at a steady level. Liver
function tests (such as SGOT, SGPT, Alk. Phosphatase, thymol turbidity, cephalin-cholesterol flocculation
test, serum albumin, globulin and total serum proteins) show normal values. This constancy of the serum
globulin level during fasting ensures against the tendency to produce deficient antibody formation. Plasma
cholecystokinin and gastrin levels are also normal. Thyroid function tests including Basal metabolic rate,
Thyroid-stimulating hormone and Protein-bound-iodine levels also remain normal. Kidney function tests
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 228
(such as the specific gravity of urine, glomerular filtration rate, blood urea nitrogen and serum creatinine)
also remain normal.
Blood glucose concentration is maintained normally at 80 mgms %, due to hepatic production of
glucose equalling utilisation, mainly by the brain which oxidises approximately 100 Gms. glucose/ minute to
CO
2
and H
2
o. The brain alone consumes 1/4 to 1/3 of the total calories or about 500 calories / day. Even the
most concentrated brain work causes no extra demands on caloric output.
During the first few hours of a fast, the increased glucagon and the decreased insulin secretion result in
stimulation of hepatic glycogenolysis and the gradual depletion of the hepatic glycogen store. As the level of
glucose falls the rate of insulin secretion decreases and that of glucagon rises. The secretory pattern of
these two islet hormones is actually pulsatile rather than continuous, the pulse intervals being approximately
ten minutes in humans. Under normal circumstances, the plasma glucose falls more slowly during the
transition from the fed to the fasted state and stabilises at levels well above 50 mgms %. Muscle and brain
are the main glucose consumers.
During fasting the secretion of ACTH and cortisol is normal. The fasting stomach is empty and
contracted. The rate of bile secretion is low and the pressure in the bile duct is correspondingly small.

Fasting in adverse circumstances
However, if there are adverse circumstances surrounding the Islamic fast such as: (a) dehydration due to
excessive sweating because of hot weather or exercise; or (b) too little food or water was available at sahr;
or (c) fasting was prolonged for any reason, then following changes may be observed. If the diet is normal,
the renal flow remains unchanged even after four days of complete deprivation of water. There would be no
decrease in plasma volume and no haemo-concentration, because the interstitial reserves of water will be
called upon. Then the urinary output will be reduced. In water deprivation, the posterior lobe of the pituitary
gland secretes anti-diuretic hormone which reduces urine flow to a minimum, thus conserving water. The
total water content of the body decreases due to loss of extra-cellular fluid. Urinary acidity is maintained.
Only when fasting is prolonged (which is unIslamic) does the Basal Metabolic Rate fall together with
voluntary physical activity, thus conserving calories. This ensures that weight loss is not excessive. With the
fall in Basal Metabolic Rate, the pulse rate and the blood pressure also fall. Serum angiotensin-converting
enzyme activity (ACE) is reduced during fasting. The concentration of T
3
(tri-iodothyronine) also falls. The
serum triglyceride is slightly elevated.

Fasting with underfeeding
During fasting, the subject must live on his own body tissues to generate energy. In a 70 kg man, stored
carbohydrate totals about 2000 calories, available from 100 Gms. of liver glycogen, 380 Gms. of muscle
glycogen and 20 Gms. of glucose in extra cellular fluid. In contrast, 140 000 calories are available as stored
fat in the body and the remainder in proteins. Energy is stored in adipose tissue as triglyceride, with glucose
serving as the main source formed during glycolysis in the fat cells.
In the Islamic fast of around 14 hours, the body proteins are not used up, as the glycogen stores are the
first to be utilised at the beginning of the fast.
It has been observed that underfed animals live longer than their heavily fed counterparts. Restriction of
calories enhances the immune system and hence they also suffer fewer illnesses including auto-immune
disease, which may help to explain their longevity. Inflammatory symptoms of rheumatoid arthritis in man
CHAPTER III: The straight path or As-sirat al mustaqym 229
decrease during fasting. Moreover, there are certain diseases which are benefited by loss of weight through
fasting and caloric restriction e.g. hypertension, diabetes, obesity, osteoarthritis, radiculopathies, etc. We
should not overeat at iftr and at sahr if we wish to lose some weight.
There is an incident reported in the Hadth that once Prophet Muhammed

was asked as to why such


and such a tribe lived so long. The Prophet

replied that they would not eat until and unless they were
really hungry and that they would stop eating before their appetites were half-filled.
Prophet

used to have a light iftr and a light suhr. If after Ramadn is over, we find that we have put
on weight instead of losing some, we better look critically at ourselves. It is obvious that we have not
followed the Sunnah of Prophet Muhammed

.

Fasting and magnesium
It has been observed that during fasting, the serum magnesium is elevated. The following points about
magnesium are worthy of note:
(1) Several actions of magnesium ion can contribute towards its cardio-protective effects and hence
magnesium is now more frequently used in the treatment of heart attacks.
Plasma magnesium levels are low for a day or two after myocardial infarction and chances of patients
recovering from a heart attack are increased if magnesium is given immediately after a heart attack. Fasting
halves the mortality rate in myocardial infarction, probably by reducing the risk of serious arrhythmias,
especially ventricular fibrillation induced by the raised local concentrations of catecholamine.
Magnesium has anti-platelet effects and hence prevents extension of the thrombus. Magnesium also
acts as a vasodilator and prevents vascular stasis. Magnesium deficiency increases coronary artery tone
and favours thrombosis.
(2) Magnesium and calcium ions are inversely related. Ca and Mg ions compete with each other.
Magnesium inhibits calcium influx into myocardial cells. When the magnesium level is lowered, calcium is
raised and may get deposited in tissues. Potassium acts as a cardio-protector in cardiac ischemia in synergy
with magnesium. Potassium in combination with magnesium produces more reduction in systolic and
diastolic B.P. than magnesium alone.
(3) Magnesium is essential for the activity of many enzymes, especially for phosphorylation and energy
transfer. Phosphates bind magnesium in the bowel and prevent its absorption. A 12 oz. can of carbonated
soft drink might contain 30 mgms of phosphate and take up an equivalent amount of dietary magnesium.
The average daily requirement of magnesium is 300-400 mgms while an average diet provides 250-500
mgms daily. Taking too little magnesium makes it harder for the body to perform its usual tasks.
(4) Magnesium is a membrane stabiliser acting on the sodium/potassium/calcium flux at the membrane
level. When (a) acting on the specialised connecting system of the heart, it relieves cardiac dysrhythmia and
therefore prevents sudden death due to myocardial infarction; (b) on the vascular muscle cell of the coronary
artery, it dilates the coronary arteries and relieves angina; (c) on the cell membrane of the neurons, it blocks
transmission of nerve impulses, thus reducing neuro-muscular irritability. Magnesium therapy has a
beneficial effect on most neuropathies; (d) on synapses, it relieves cerebral dysrhythmia and hence it is
useful in various types of epilepsy. Persons who fast stop having epileptic fits; (e) on neuromuscular
junctions, it prevents leg cramps; (the Zam Zam water which prevents fatigue and leg cramps is high in its
magnesium and calcium content); (f) on bronchiolar muscle tissue, it relieves asthma; (g) on the uterus it
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 230
prevents hemorrhage and premature births. Magnesium deficiency during pregnancy can result in high B.P.,
low birth-weight babies and still births.
(5) Magnesium and atheroma: (a) In atheroma, the arteries become hard due to deposits of cholesterol,
beta-lipoproteins, aggregates of calcium, all clumped together into a substance called phosphate-lipid-
calcium complex. This deposit narrows the lumen of the arteries and may occlude them, aided by
thrombosis. While triglycerides, also known as neutral fats, increase due to eating carbohydrates, blood
cholesterol increases by taking lipids. Atherosclerosis is associated with triglycerides and cholesterol.
Exercise reduces triglycerides while weight loss reduces blood cholesterol. A diet rich in monosaturated fatty
acids (as in olive oil) has been shown to be as effective in lowering blood cholesterol as was a diet low in fat
but high in carbohydrates. Fasting prevents the formation of atheroma as well as dissolves atheromatous
plaques. During fasting, there may be some lowering of serum cholesterol and phospholipids dependant on
the foods eaten. Fasting probably takes an active part in rejuvenating processes in the body through many
channels, one being the reversal of atheroma and making the arteries more supple and pliable.
(6) Magnesium requirement is increased during stress, be it physical or psychological. Serum magnesium
content is low in chronic alcoholics and in presence of delirium tremens. Magnesium deficiency is paralleled
by deficiency of serotonin which may lead to depressive states. Magnesium is also used in the prophylaxis
of migraine, tinnitus, pre-menstrual syndrome, and associated risks in type II diabetes. It is necessary for
synthesis of ATP (adenosine tri phosphate) which is the muscle energiser. It has been used in the treatment
of fibromyalgia. It controls immune responses, and also exhibits anti-mutagenesis properties; hence it may
assist in prevention of carcinoma.
(7) There is an inverse association between magnesium intake and risk of diabetes. Diabetics are advised to
increase consumption of major food sources of magnesium, such as whole grains, nuts, and green leafy
vegetables.

Fasting and our biological rhythms
Allah (all glory be to Him) tells us in the Holy Quran about Ramadn that, (He wants you) to complete the
prescribed period (of fasting), and to glorify Him in that He has guided you; and perchance ye shall be
grateful, (Q.2:185). Many benefits result from completing this prescribed period of fasting, one being our
biological rhythms.

Bio-Rhythm: A biorhythm or biological rhythm is a recurring pattern of alterations in physiology,
emotions, or intellect due to the electric currents that flow in living tissues, such as nerves and muscles.
From birth to death, every human is governed by internal biophysical cycles, while our body adapts itself to
the rotating planet Earth. Integration of diverse endocrine rhythms with other biological functions requires a
mechanism for biological time-keeping. The period of regular oscillation may be as short as a few minutes or
as long as a year. Biorhythm is also built in many animals such as cats, dogs, rats, cockroaches, biting
insects such as mosquitoes as well as in organisms which transmit diseases such as malaria, filaria and
many others. Tendency to take an afternoon siesta is also built into our circadian rhythms.
There are biological pacemakers or oscillators within the body with time-keeping capacity which
synchronise with the external environmental cycles such as light. Environmental cues that synchronise
biological pacemakers are called zeitgebers (from the German time-givers), and the process of re-setting
the pacemaker is called re-synchronisation. All forms of life on earth, including our bodies, respond
rhythmically to the regular cycles of the sun, moon and seasons caused by the Earth rotating on its axis, e.g.
CHAPTER III: The straight path or As-sirat al mustaqym 231
as night turns into day, our heart rate and blood pressure rises. Many biological rhythms reflect the period of
one of four environmental cycles: cycles of the tide, of day and night, of moon phase and of seasons. The
Earth's tides are caused by the gravitational pull of the moon and sun. The moon can affect the tides and all
liquids including our circulating body fluids.
The first report of the daily biological rhythm persisting in the absence of environmental cues was the
leaf of a heliotrope plant opening and closing in constant darkness. Even the blind can sense night/day and
sleep/wake patterns.
Fasting and the circadian rhythm: Circa means about and dis means day. The period
of circadian pace-maker in humans is 24 hours 11 minutes. The circadian rhythm is a name given to the
internal body clock that regulates biological activities such as the brain waves, hormone production, cell
regeneration and many others. Hormonal secretion is frequently characterised by rhythmic fluctuations
which may be regular or irregular in periodicity, e.g. the hormonal concomitants of ovarian cycles recur at 4
28 day intervals, depending on animal species. Self-sustained rhythm with a period of 24 hours was first
termed circadian rhythm. It is believed that melatonin, the hormone of darkness, plays a vital role in setting
the body's biological clock. Exercise also resets the body clock. Hence, exercising early in the day helps jet-
lagged bodies readjust to their new time zone. The light/dark cycle is a potent zeitgeber for circadian rhythm.
The peak of the circadian rhythm in human plasma cortisol concentration occurs approximately at the
time of rising in the morning. Reversal of lighting results in reversal of the cortico-steroid rhythm, but the
cortico-steroid is not controlled by the sleep-wakefulness cycle. Most ACTH and cortisol secretion occurs
between midnight and morning. In the absence of any time cues, human circadian rhythms begin to free-run.
The supra-chiasmatic nucleus is thought to contain the circadian oscillator. (The central circadian biological
clock is located in the supra-chiasmatic nucleus of the hypothalamus. It is a cluster of about 10,000 neurons
on either side of the mid-line above the optic chiasma about 3 cms behind the eye. Re-setting proceeds at
the rate of approximately one hour/day to adapt to a reversed shift pattern).
Another important element in the coupling of the rhythmic activity with hormone release is in the pineal
gland. The pineal gland also plays an important part in directional sense. Its proximity to the surface of the
skin in primitive animals has earned its title the third eye. It is associated with seasonal and diurnal
rhythms. Pineal activity undergoes circadian variations that are also linked with the light cycle. (Light
information is relayed via a circuitous route from the suprachiasmatic nucleus, down through the spinal cord,
into the superior cervical ganglion and back up into the pineal gland via the sympathetic fibres. The most
important hormone of this pineal gland is melatonin, the sleep hormone which is secreted into the circulation
mediating the effects of day length).
Muslims, who have been fasting regularly since childhood, have been exposed to different sleep/wake
and light/darkness cycles, on a daily basis in one annual lunar month. Hence, it may be easier for such
persons to synchronise at a faster rate their circadian, circa-lunar and circa-annual bio-rhythms, under
difficult conditions. Therefore it is expected that Muslims who fast regularly would suffer least from jet lag
while travelling in a plane from West to East and that health problems in Muslim shift-workers would be
minimal.
Fasting, jet lag and shift work: Jet lag is a state of the body caused by disturbance of
our circadian rhythms and travel, associated with sleep deprivation. When flying across time zones, the
home time gradually shifts to the new travelling time. Our body clocks get out of tune with the local time
and we feel sleepy or alert, hungry or full at the wrong times. The condition becomes worse if there was any
sleep loss during an overnight flight or because of alcohol and caffeine consumed on board. International
travel across time zones produces symptoms of jet lag such as sleep disturbances, gastro-intestinal
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 232
disorders, decreased alertness, fatigue and lack of concentration and motivation. Difficulty is experienced
more while travelling to the East. Factors contributing to symptoms of jet lag are: (1) external
desynchronisation due to immediate difference between body time and local time at the end of the flight; (2)
internal desynchronisation due to the fact that different circadian rhythms in the body re-synchronise at
different rates, and during the re-synchronisation period, these rhythms will be out of phase with one
another.
General symptoms arising from desynchronisation include tiredness during the day and disturbed sleep
and reaction time. NASA estimates that it takes one day for every time zone crossed to regain normal
rhythm and energy levels. For every hour of time-change a person experiences it takes about a day to fully
adjust. A six-hour time-difference thus needs 6 days to get back to normal. Inability to sleep the night before
due to circadian desynchronisation in pilots adds to the effect of jet lag, especially while travelling eastwards.
Age strongly affects sleepiness. Crew members who are over 50 experience increased number of
awakenings, a high percentage of light drowsy (restless) sleep, and a lower percentage of deep slow-wave
(restful) sleep, and a lower sleep efficiency. This may be responsible for cockpit human errors resulting from
miscalculations, memory lapses and mis-communications and poor crew co-ordination, causing aircraft
accidents. Jet lag also affects the performance of athletes, when there is a rapid displacement across
Earths time zones, causing desynchronisation of their physiological cycles.
Rapid adaptation to a new zone can be facilitated by maximizing exposure to zeitgebers for the new
cycle e.g. changing to meal times and sleep times appropriate to the new time zone. Maximizing social
contact and exposure to natural lighting will result in faster resynchronisation than staying in a hotel and
eating and sleeping without regard to local time. Bright light has another effect besides adjusting the timing
of the biological clock to the local time. It inhibits the release of melatonin, the sleep hormone. (Exposure to
light facilitates a nerve pathway from the retina in the eye to an area in the brain called the hypothalamus. It
houses the supra-chiasmatic nucleus (SCN) which in turn processes signals to other parts of the brain that
control hormones, body temperature and other functions that determine whether we should sleep or keep
awake).
There are widespread individual variations in the rapidity of resynchronisation. Muslims who fast
regularly and who have experienced disturbed wakefulness/sleep cycles on a daily lunar annual basis can
adapt themselves much faster to different time zones during international travel and do not suffer from the ill
effects of jet lag. Shift workers also experience similar symptoms as jet lag, especially gastro-intestinal,
cardiovascular, sleep disorders and also reproductive dysfunctions in women. Recent studies have shown
that shift workers are more prone to carcinoma of the breast and colorectal cancers. The inverted schedule
of sleeping and waking also results in diminished alertness and performance during night-time work with
attendant increase in the number of fatigue-related accidents during night time shift hours. Normally, a
period of three weeks is required for re-synchronisation among shift workers, and as the fasting Muslim
attunes himself to resynchronisation processes during the space of just over four weeks in Ramadn, his
health problems as a shift worker would be negligible, as his synchronisation processes would be more
rapid, whether during Ramadn or at any other time.
Night work is a major health hazard to millions of workers the world over, and may be responsible for an
increased risk of cardiovascular illness, gastro-intestinal disorders, infertility and insomnia, and also results
in diminished productivity and increased fatigue-related accident rates. Despite the deprivation of night
sleep, these workers experience daytime insomnia. The circadian timing system fails to adjust to an
inversion of the daily routine even after a week of night work.
CHAPTER III: The straight path or As-sirat al mustaqym 233
It is also a common observation that as soon as Ramadn is over, normal circadian rhythms are
established in Muslims who have fasted, with such great rapidity as to be at par with pre-Ramadn levels, on
the first day of Shawwl, i.e. d-ul-Fitr. The circa-annular bio-rhythm is so well established that during
Ramadn, we normally wake up automatically a few minutes before the alarm clock rings to wake us up for
sahr. Moreover, as soon as Ramadn is over, normal physiology of the body is restored promptly the
following day on d ul Fitr. The ability to adjust to the different phases of the bio-rhythm also enables the
fasting Muslim to balance the various neurotransmitters secreted by the brain involving motivation and
tranquillity.
Fasting and encephalins: During the exercise of fasting, prayers and other spiritual
experiences of Ramadn, the brain and spinal cord release into the body certain endogenous, narcotic-like
substances called opioids (or endorphins/endo-morphins), that include encephalins, endorphins and many
others. These are responsible for euphoria, contentment, satisfaction, tranquillity, serenity and optimism
during such periods. They have a tranquilising as well as an elating effect on the mind. They may also be
responsible for prevention of psychosomatic diseases.
Encephalins: These are several times more potent than morphine. Encephalins are not only present in the
brain but also in the tissues of the gut and in the adrenal medulla. Encephalins cause: (1) Analgesia by
influencing pain perception; (2) Inhibition of gut motility similar to morphine; (3) Encephalins present in high
concentrations in the posterior pituitary may also influence the secretion of vasopressin and oxytocin. (The
adrenal medulla is a major source of encephalins in plasma, but is rapidly de-activated. However, even the
small amounts released during stress may be found sufficient to influence opiate receptors throughout the
body. The stress-induced analgesia in humans may be related to opiate peptides of adrenal origin).
Endorphins: (or endo-morphins) As pain relievers, these are several times more potent than encephalins
and a thousand times more potent than morphine. The neurotransmitter (beta-endorphin) increases in
plasma in times of stress.
(a) To alter the pain sensation, the brain and spinal cord release specialised neurotransmitters called
endorphins and encephalins. These chemicals interfere with the transmission of pain impulse by occupying
the nerve cell receptors. This makes the pain impulse travel less efficiently as the cell receptors are required
to send the impulse across the synapse. Endorphins and encephalins can significantly lessen the perception
of pain. In extreme circumstances, they can even make severe injuries nearly painless. Endorphins and
encephalins are natural painkillers and are responsible for the feel nice effects experienced by people after
rigorous exercise. (b) Beta-endorphin is very active, and is about 20 times as potent as morphine. In
addition to its pain-killing properties, the narcotic analgesic causes a profound feeling of well-being
(euphoria). It is this feeling that is in part responsible for the psychological drive of certain persons who are
fasting. (c) If an athlete is injured during the height of competition or a soldier during a fight, or persons who
are fasting, they may not realise they have been hurt, until after the stressful situation has ended! This is
because the brain produces abnormally high levels of endorphins or encephalins, in periods of intense
stress, excitement or fasting.

Fasting and Growth Hormone: During fasting there is increased secretion of growth
hormone (GH also called somatotropin) by the pituitary gland. GH is necessary for normal growth of most of
the soft tissues and of the skeleton, but it is not capable of promoting normal growth in the absence of
thyroid hormone, glucocorticoids, gonadal steroids and insulin. The complex system that encompasses the
release and action of GH includes many neurotransmitters, hormones and organs.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 234
GH is a protein anabolic hormone which produces a positive nitrogen and phosphorous balance. It
stimulates erythropoiesis, and increases gastro-intestinal absorption of calcium. It also causes renal
retention and body storage of Ca, P, Na and K as part of its generalised anabolic activity. GH increases
gluconeogensis from fat and proteins, causes loss of body fat and increases muscle mass with increased
protein synthesis in muscle. It is responsible for the elevated level of serum alkaline phosphatase in growing
children. It stimulates proportionate growth of the body by causing: (1) skeletal growth, (2) growth of
muscles, and (3) growth of other organs. GH is released more at night than during the day, especially during
the first one and a half

hour of deep sleep when delta waves in the EEG abound. Hence this period is
important for repair of the body while the latter part of the night is more for consolidation of memory
molecules during REM (Rapid Eye Movement) sleep when there is intense brain activity and dreaming.
Signs of deficiency of growth hormone frequently observed in old persons are: decreased muscle mass and
strength; thinning of bones and wrinkling of skin; and diminished immune responses. Administration of
Growth Hormone acts as an anti-ageing agent and can reverse these effects.
The plasma GH concentration rises steeply soon after onset of sleep. The addition of daytime naps to
the sleep sessions results in GH secretion during nap periods. Stages three and four (slow-wave sleep)
occur more frequently during early sleep period when GH secretion is maximal. More GH is released during
afternoon naps than in morning naps. The half-life of circulating GH in humans is 2030 minutes. Annual
rhythms have been observed in the plasma concentration of GH which may be a beneficial factor in Muslims
who fast regularly in every Ramadn. Colostrum (the first milk from the mothers breast after birth of a child)
is rich in growth factors and hence its protective properties.
Levels of GH increase in the blood: (a) during fasting and hypoglycaemia; (b) after physical exercise,
probably due to secretion of encephalins which are potent inducers of Growth Hormone; the five-times
Islamic prayers should be included as moderate physical exercise; (c) after a couple of hours of sleep; and
(d) with stress. Stimuli that decrease secretion are REM sleep, glucose and cortisol. Physiological effects of
GH are: (1) increased protein synthesis; (2) intracellular lipolysis; (3) stimulation of collagen synthesis (this
latter may be responsible for the observation that the skin of Muslims who fast regularly during the month of
Ramadn do not wrinkle even when they are very old); and (4) stimulation of chondroitin-sulphate synthesis.
GH accelerates chondrogenesis, and as cartilaginous epiphysial plates widen, they lay down more matrix at
the end of long bones. In this way, stature is increased. In cartilage, GH stimulates proliferation and
incorporation of phosphates, and the synthesis of collagen. Unlike anabolic steroids, GH causes no
acceleration of maturation of the bones. Hence, children can safely fast during Ramadn from an early age.


Sleep, memory and fasting: There are 10 billion neurons (nerve cells) in the human brain
linked through various cross terminals. The neo-cortex (new brain) distinguishes the human brain from that
of animals. Memory depends on biochemical changes in the nerve cells involving protein synthesis. Within
the small volume of the human brain, experience of a lifetime could be recollected with the correct
description of sights, sound, smell, taste and emotions. The external world is mirrored in the microscopic
structure of the brain. Because of various connecting fibres of the limbic system to other parts of the cerebral
cortex, a familiar voice on the telephone projects a visual memory of the person calling while at the same
time hearing the sound, examining it, formulating a response and then co-ordinating our lips and mouth to
speak. Experience must be imprinted and encoded in the finer structures of the brain before they can be
registered, retained and recalled. This encoding is done through a series of molecular events triggered by
external stimuli.
CHAPTER III: The straight path or As-sirat al mustaqym 235
Three mechanisms interact in memory production: (a) one mediating immediate recall of events of the
moment; (b) another, of events that occurred minutes to hours before, and (c) a third, of memories of the
longer term past. Memory for recent events is impaired in certain neurological diseases, but remote
memories are remarkably unaffected, even in presence of severe brain damage. There is frequent loss of
memory for the events immediately preceding brain concussion or electro-shock therapy, but remote
memory is not affected. Damage to the amygdala and the hippocampus, two major components of the brain
known as the limbic system, can result in global amnesia. The cerebral cortex, especially the temporal
lobes, is involved in memory. Stimulation of the temporal lobe evokes detailed memories of events that
occurred in the remote past and were often beyond the power of voluntary recall. The memories produced
by temporal stimulation are flashed back complete, as if they were replays of a segment of experience. It
may take a few hours to encode or consolidate memory. This process probably involves the hippocampus.
Some alcoholics with brain damage develop impairment of recent memory, with pathological changes in the
mammillary bodies, a major site of hippocampal fibres for encoding memory molecules.
Vasopressin secreted by the posterior pituitary is a neural hormone secreted directly into the circulation
by nerve cells. Vasopressin is also called Anti-Diuretic Hormone (ADH) because it causes retention of water
by the kidneys. The urine becomes concentrated and its volume decreases. Vasopressin secretion
increases in pain, stress, emotion, exercise, administration of morphine and nicotine, and decreases by
alcohol. Vasopressin may also be involved in influencing memory processes. When sleep is disrupted, the
brain's ability to transfer short-term memory into long-term memory is impaired. Brain protein molecules for
repair of the body are synthesised in the brain during deep sleep. Fasting positively and significantly
increases the quality of deep sleep and hence accelerates synthesis of memory molecules.
Electroencephalogram, fasting and sleep: The sleep during Ramadn is a much
deeper one and superior in quality. The repair processes of the body and the brain including the memory
molecules in the hippocampus and other sites, take place during the stage of deep sleep i.e stage 3 and 4 of
sleep. Later, during REM period of sleep or stage 5 when a person dreams, there is reorganisation of
memory molecules of the data acquired during the previous day and which gets consolidated into the
memory. Two hours of sleep during Ramadn is more satisfying and refreshing than several hours of sleep
otherwise.
The background activity of the brain is called the electroencephalogram and can be recorded by the use
of electrodes inserted in the scalp. The dominant frequency and amplitude characteristic of the EEG varies
with states of arousal. A person goes through five stages while going to sleep.
Stage one: It is midway between waking and sleeping; its dozing. Calm wakefulness is accompanied by
alpha waves 8-12 Hz (cycles per second) and low voltage fast activity of mixed frequency. (Alpha waves
disappear when we open our eyes. When the eyes are opened, the alpha rhythm is replaced by fast
irregular low voltage activity with no dominant frequency. It is called the alpha block. Any form of sensory
stimulation or mental concentration such as solving arithmetic problems could produce this break-up of the
alpha rhythm. The Beta waves with frequency range 13-30 Hz. have a faster activity with higher amplitude.
They show up when the person is alert with eyes open and concentrating e.g. solving arithmetic or decision
making. It indicates our normal waking consciousness).
Stage two: It occupies most of the night. As sleep deepens, bursts of 12-14 Hz (sleep spindles) and high
amplitude slow waves appear called K complexes.
Stages three and four: This deep sleep is featured by an increasing proportion of high voltage slow activity.
Breathing is regular in slow-wave sleep or non-REM sleep. People in slow-wave sleep can sleep right
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 236
through 80 to 90 decibels intensity of noise. Its harder to wake a sleeping teenager than a sleeping adult.
Teenagers need one or two hours more of sleep since growth hormone is secreted during deep sleep. A
relatively quiet noise of 20 to 30 decibels is enough to wake up old persons since they have less slow-wave
sleep. Delta waves (very slow waves, 0.5 - 4 Hz, high amplitude) are unusual in a normal record and
sometimes accompany very deep sleep i.e. stages 3 and 4.
Stage 5 or REM (rapid eye movement) sleep: After about 70 minutes or so mostly spent in stages three and
four, the first REM period occurs, accompanied by a reversal in the EEG pattern from stage four to stage
two. These fast low-voltage irregular waves resemble those seen in alert humans and are in sharp contrast
to the slow alpha waves of the relaxed or idling brain. Sleep, however, is not interrupted. This is called stage
5 or REM sleep or dreaming sleep, when the EEG activity gets desynchronised. It occupies the final 5-10
minutes of non-REM sleep. There is marked muscle atonia despite the rapid eye movements in REM sleep,
and the breathing is irregular. During REM sleep, cerebral activity increases almost to wakefulness, and
there is a general increase in autonomic nervous system activity.
Theta waves (4-7 0scillations/sec) with a pattern of large regular waves occur in normal children and are
briefly seen in stage one sleep and also in REM sleep. Non-REM (NREM) sleep passes through stages one
and two, and spends 60-70 minutes in stages three and four. Sleep then lightens and a REM period follows.
This cycle is repeated three or four times per night, at intervals of about 90 minutes throughout the night,
depending on the length of sleep. REM sleep occupies 25% of total sleeping time. Young infants do not
have the characteristic 4 stages of non-REM sleep and they go immediately in REM or dreaming sleep,
spending 50% of their time in it.
During the first few hours of an Islamic fast, the EEG is normal. Fasting improves the quality and
intensifies the depth of sleep, a matter of particular importance to the aged, who have much less stage three
and four sleep i.e. deep sleep. Hence, fasting is important to the old who have much less deep sleep. To
repeat, the processes of repair of the body and of the brain, especially the memory molecules, take place
during deep sleep.
REM sleep and dreaming are closely associated. Dreaming may be necessary to maintain health, but
prolonged REM deprivation has no adverse psychological effects. Dreaming sleep occupies 50% of the
sleep cycle in infants and decreases with age. Brain protein molecules are synthesised in the brain during
deep sleep. Fasting accelerates synthesis of memory molecules, increases the quality of deep sleep and
leads to a fall in REM sleeping time or dreaming time.

Tarwh: Throughout the year, the average Muslim performs his 5-time daily
obligatory prayers, as well as the optional ones. This amounts to gentle physical
exercise, involving each and every muscle in the body. During the month of fasting,
additional prayers of 8-20 rakahs (physical units of prayer) are also performed at night
after dinner, and these prayers are called tarwi. Approximately, 200 kcals are utilised
during tarw for the 20 ruk/rakahs. Such additional exercise burns out some of the
extra calories, ingested at ifr (meal taken to break the fast) approximately 1-2 hours
earlier. Simultaneously, the glucose which is steadily rising in the blood since ifr is
used up during the tarw exercise. (Some Muslims who do not offer the 5-time
compulsory daily prayers and do not fast during Raman quarrel whether we should
pray 8 or 20 Rak'as of the optional Tarweeh. Moeover, some able persons who have
not fasted during Raman nor have offered the 5-time daily prayers go to ajj as if it is
a picnic!).
CHAPTER III: The straight path or As-sirat al mustaqym 237
Just before ifr, both blood glucose and insulin are at their lowest level. Very little is
metabolised by muscle, and FFA (Free Fatty Acid) is the predominant fuel. However, an
hour or so after ifr, the blood glucose begins to rise and also plasma insulin. The liver
takes up much of the circulating glucose to replenish its glycogen content, and muscles
may also do the same. Unless a lot of sweets are eaten very rapidly, the glucose level in
the blood may not reach above the renal threshold of 180 mgms% and no sugar would
spill in the urine. However, when the blood sugar begins to rise after ifr to reach high
levels in an hour or two, the benefits of tarw salt, (the latter coinciding with the
timing of the rising of the blood sugar) come into effect. The circulating glucose is
oxidised to CO
2
and H
2
O during tarw salt.
Gentle exercise improves fitness and emotional well-being and increases longevity.
For any improvement in the stamina and endurance, in flexibility and strength, the effort
required needs to be only a little greater than the person is accustomed to. Not
everyone could or should go jogging; even walking at 2 or 3 miles/hour or the 5 times
daily compulsory prayers would produce the same physiological changes without
unpleasant effects of rigorous exercise. Apart from health-promoting qualities of
exercise, mild exercise such as prayers, trains the person to be ever prepared for any
unexpected physical exertion, such as running for a bus, which may be accomplished
more safely and efficiently. This is an advantage for the elderly who will be able to
maintain their physical independence much longer. Persons who fast and perform
tarw salt report feeling healthier and better.
The physical movement during tarw prayers improve flexibility and co-ordination.
It also reduces stress-related responses in normal persons and relieves anxiety and
depression. Adrenaline and noradrenalin are responsible for the consequent dynamism,
combined with the tranquillity and the serenity due to encephalins, endorphins,
serotonin and other neurotransmitters which are secreted during the physical exercise of
tarw prayers. This makes the night prayers unique in the sense that dynamism is
combined in the same individual with serenity and euphoria. The effects of adrenaline
and noradrenalin are apparent, even after tarw prayers are over, as evidenced by the
continuing physical and mental activity. In fact, even the thought or intention (niyyah) of
performing tarw prayers is sufficient to activate the sympathetic nervous system to
secrete adrenaline and noradrenalin.
In the elderly, the level of physiological activity drops. Bones become thinner and
osteoporotic. The skin also becomes thinner and wrinkled. Cataracts are to be expected.
The repair processes of the body become slower and immune responses are reduced.
Reserve functions of all vital organs decline and the aged are more vulnerable to
accidents and disease. But because prayers are compulsory and repeated, regular
movements of the body during prayers will improve muscle tone and power, tendon
strength, joint flexibility and the cardiovascular reserve. This enables them to improve
the quality of life and to meet with unexpected challenges which may have resulted in
their falls with consequent damage to their bodies. This also improves their stamina,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 238
self-esteem and self-confidence in being independent. The body movements help to
prevent osteoporosis in the bones of elderly men and post-menopausal women.
The strain put on the forearm, during prostration in lifting the body from the ground,
increases the bone mineral content of the forearm. The varying load during the different
postures causes a lubricating effect and a protective flow of synovial fluid into the joint
cavity. The reinforcement of the calf muscle pump by active ankle movements prevents
deep vein thrombosis, which is a common cause of chronic ulcers of the legs in the
elderly.
Exercise makes us smarter. Studies have shown that old people who exercise have
better memories, reasoning abilities, and problem-solving skills. Exercise prevents
coronary heart disease, improves carbohydrate tolerance, enhances the immune system
and ameliorates late-onset type-2 diabetes. Growth hormone secretion elevated by
fasting is further elevated by exercise of long night prayers (tarw). As this hormone is
necessary for collagen formation, this may be an important factor in the long delay of
the wrinkling of skin of fasting Muslims who perform tarw prayers. Exercise of tarw
improves mood, thought and behaviour. Although memory for short-term events
deteriorates with old age, prayers improve memory for short-term events in the elderly,
by keeping the memory pathways in the brain open and communicating with each other,
especially with constant repetition of the verses from the Holy Quran and other
memorised supplications of Allahs glory. This also helps to screen the mind from other
incoming unpleasant thoughts so common in both the young and the old.
The repetition of a prayer, supplications of glorification, dhikr (remembring Allah) or
muscular activity, coupled with passive disregard of intrusive thoughts, causes a
relaxation response. Thus tarw puts the mind at ease. Islamic prayers are unique in
that during the physical movements of prayers tension builds up in the muscles together
with accompanying adrenaline and noradrenalin. Simultaneously, tension is relieved in
the mind due to the spiritual component, assisted by the secretion of encephalins,
endorphins, dynorphins, serotonin, dopamine and others. All those persons who perform
tarw prayers feel more alert and active, even after the age of retirement. They can
meet with unexpected challenges of life much better, such as running for a train. This
improves their stamina, self-esteem and self-confidence in being independent.
The social contact during the tarw prayer, which is always performed in
congregation, and other social spiritual activities act as zeitgeber (time-giver) which
regulates any desynchronised biological rhythm. In addition, the gentle exercise during
tarw prayers resets the internal biological clock.
Even trivial activity is accompanied by secretion of adrenaline. Once secretion starts,
it may outlast the stimulus that gave rise to it. The effect of adrenalin and noradrenalin
is apparent even after the tarw salt is over. The adrenaline re-distributes the blood
in the body to the active muscles, mobilises liver glycogen if necessary in order to
provide glucose for the active tissues, diminishes fatigue in skeletal muscles, relaxes
bronchiolar muscle, and initiates cardiovascular changes. Tarw salt is considered to
be gentle exercise, and the beneficial effects of which on the body are as follows:
CHAPTER III: The straight path or As-sirat al mustaqym 239
Skeletal muscle: An unused muscle atrophies in spite of availability of ample proteins.
During prayers, every muscle in the body contracts, some isotonically and others
isometrically. Exercise also improves stamina and reduces fatigue. It helps the disabled
to make the most of their residual capacities.
The blood flow of resting muscle is low. When a muscle contracts, it compresses
blood vessels. Between contractions, the blood flow is greatly increased. During tarw
salt, systolic B.P. may rise a little and the diastolic B.P. may remain unchanged or even
fall. However, after tarw salt is over, both systolic and diastolic B.P. may drop to just
below normal levels, a very welcome sign.
Training increases the maximal oxygen consumption produced by exercise, such as
the regular tarw salt. Just as a person who exercises regularly feels better, persons
who perform the tarw salt regularly also feel much better. Regular physical exertion
increases the probability that a person can remain active past the standard age of
retirement. Similarly, all those who perform the extra tarw salt besides the
compulsory daily prayers, are more alert and active in old age than those who do not
perform the optional tarw salt.

Tendons and connective tissues: Exercise improves physical strength and joint
stability and reduces risk of injury.

Skeleton: Bone mineral content falls with age, especially after age 40 in menopausal
and in elderly women. Decrease in the bone density can be prevented or even reversed
by mild exercise. Exercise increases bone mineral density at sites of maximal stress.
Some areas of the skeleton have to bear extra pressure during ruk and sajdah.
Exercise also prevents osteoporosis and maintains normalcy in bone structures. The risk
of osteoporosis and consequent hip fractures is substantially less in those who take
regular exercise or perform five-time daily prayers, in addition to tarw salt.

Joints: Exercise improves lubrication and range of movement and maintains flexibility.
The varying load during the different postures of prayers causes a lubricating and
therefore a protective flow of synovial fluid into the joint cavity. The reinforcement of the
calf muscle pump by active ankle movements such as in Islmic prayers, prevents deep
vein thrombosis, the latter being the most common cause of leg ulcers as well as
pulmonary embolism in the elderly.

Eryhtropoietic system: Repeated exercise activates the erythropoietic processes in
the bone marrow.

Metabolic effects: Exercise improves body weight control and expends calories without
proportionate increase in appetite. A combination of moderate dietary restriction, both at
ifr and at sar, accompanied by tarw salt, achieves weight reduction. With
exercise, fat and body weight both get reduced, but fat-free weight (such as muscle and
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 240
bones) remains constant or may even increase slightly. Hence, for persons who would
like to lose some of the excess weight during Raman, it is important not to overeat at
ifr and sar, and in addition, make sure to offer tarw salt.
Exercise prevents coronary heart disease, improves carbohydrate tolerance and
ameliorates late-onset diabetes and other metabolic diseases. Beneficial changes have
been recorded in the lipid profile, B.P., clotting factors, weight reduction and insulin
sensitivity of muscles and other tissues in persons who exercise regularly. Growth
Hormone secretion elevated by fasting is further elevated by exercise such as tarw.

Cardiovascular effects: Exercise brings benefits by its effects on the main coronary
risk factors by: (a) facilitating to stop smoking, (b) reducing obesity, and (c) decreasing
cholesterol levels. Exercise increases maximum oxygen uptake, slows the heart, lowers
the B.P. slightly, decreases ventricular ectopic activity, enlarges the lumen of the
coronary arteries and increases cardiac output.

Psychological effects: Exercise improves mood, thought and behaviour. Exercise
improves the quality of life, reduces anxiety and depression and contributes to enhanced
self-esteem and confidence. It improves memory in the elderly, especially if
accompanied by constant repetition of the verses from the Holy Quran and other verses
of His Glory which would help to screen the mind from other incoming undesirable
thoughts. Tarw salt puts the mind at ease due to the release of encephalins,
endorphins and others into the circulation.
Islam is the only religion where physical movements of prayers are combined with
spiritual exercise. Prayers being made compulsory through a persons life at regular
intervals trains him to undertake the difficult task of meditating during physical
movements of prayers, so that he benefits both from the spiritual as well as physical
exercise.
Islamic prayers are unique in that tension builds up in the muscles during physical
movements of prayers, while at the same time tension is relieved in the mind due to the
spiritual component.
CHAPTER III: The straight path or As-sirat al mustaqym 241





ijjul byti manistata :
ajj for those who can afford it (Q:3:97)
The fifth pillar of Islam is ajj or pilgrimage to Makkah, but it is compulsory only for
those who can afford it. (Al jj means the male pilgim; Pl. ujjj; while Al jjah
means female pilgrim, Pl. awwj). It falls in the month of Zul ijjah which is the 12th
month of the Islamic Callendar.
The Kabah in Makkah is the sign-post ensuring that direction is not lost, but also
pointing that the final destination lies further ahead, both individually and collectively.
While going on ajj, we take with us the provisions to sustain us during the pilgrimage,
but the best of all provisions is taqw, which comprehensively means God-
consciousness, accordance to Allah's commands, good conduct and behaviour, and
refraining from doing wrong. (Q.2:197).

History: At this point, I would like to mention briefly a few important points in history,
so that we get a proper understanding of the subject.
The story goes that some 4000 years ago, there lived in Babylon a person by the
name of zar. He and his people used to worship idols, stars and planets. This zar had
a son. His name was Ibrhm and he went on to be a prophet.
Prophet Ibrhm, A.S., just like Prophet Muammad


later on, did not have a
human teacher. It was Allah Who showed him the kingdom of the heavens and the Earth
so that he might be of those possessing certainty (Q.6:75) and trut. Prophet Ibrahm
was thankful and full of gratitude to Allah for His favours and for choosing him and
guiding him on the Straight Path (irt al Mustaqm) (Q.16:121).
Prophet Ibrahim was a paragon of piety, devouted and obedient servant of Allah,
true in faith and firm in righteousness, and hence was called hanf (Q16:120). He was
free from the sin of shirrk and never put any other gods together with Allah (Q.16:120).
In every act, he willingly fulfilled Allahs wishes fearless of persecution or opposition. He
was ever-prepared to suffer any self-sacrifice in order to obey Allahs commands so Allah
made him a model for us to emulate and pattern our lives on his. Allah knew him well
(Q.21:51) and he was so close to Allah that he was called His friend or Khallullh, Khall
meaning friend. Who can be better in religion than one who submits his whole self to
Allah, does good and follows the way of Ibrhm, the true in faith? For Allah did take
Ibrhm for a friend.(Q.4:125).
Was Prophet Ibrhm a Jew or a Christian? What does Allah have to say about him in
the Holy Quran? Ibrhm was neither a Jew nor a Christian, but was true in faith, and a
Muslim, submitting his will to Allahs and he joined not other gods with Allah. (Q.3:67).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 242
Why did Allah call Prophet Ibrhm a Muslim? This was because he surrendered his
will to the Divine Command: Behold! Allah said to him: Surrender (your will to Me); he
said: I surrender (my will) to the Sustainer of the worlds. (Q.2:131).
From this verse we understand that Islam (meaning primarily submission to Allah's
Will but also including the essentials of belief, prayers, zakt, fasting and Hajj) was
already there with Prophet Ibrhm, A.S. However, Islam as a religion and a way of life
was completed and perfected only 2600 years later during the life time of Prophet
Muammad

.
Prophet Ibrhm was a paragon of virtue and Allah Himself showered greetings of
peace and salutations on him. ''

(Q.37:109).Therefore, all Muslims are


required to extend the greetings of peace and salutations to Prophet Ibrhm and his
family, at least five times in their daily prayers, after performing the last sajdah:
'

.

.

.
.

' : _i


. .

'


'' _i .

'

Al Lhummah brik al Muammadinn wa al li Muammadinn kam brakta al


Ibrahm wa al li Ibrahm innaka amidunn Majd. O Allah let Your blessings be upon
our leader Muammad and the family of Muammad just as You blessed our leader
Ibrhm and his family. Truly, You are Praiseworthy and Glorious. It is important to
understand that Allah's blessings are invoked on Prophet Ibrhm and also on his family
members, because all his family members worked fearlessly as a sacrificial team, viz.
Prophet Ibrhm, Sayyidah Srah, Sayyidah Hjar and Prophet Isml.
Prophet Ibrhm had two wives. One was called Srah and the other, who was
Egyptian, was called Hjar. But he had no descendants and he prayed to Allah to give
him a righteous son (Q.37:100). When he was 86 years old, Allah answered his prayers
and a son, a righteous son, was born to him (Q.37:101): So we gave the good news of
an obedient boy ready to suffer and forebear. This son was named Isml which is
derived from samia, i.e. to hear, to bear testimony to the fact that Allah heard the
Prophets plea. However, Isml was also known as alm meaning ready to sacrifice
and forbearing. Both the father and the son were endowed with strong and sacrificing
dispositions, both physical and spiritual. Both of them were ready to face any challenge,
test or trial, and were prepared to suffer any self-sacrifice in order to obey Allahs
commands. Thus they remain in history as models for mankind to emulate.
Prophet Ibrhm disagreed with his people about idol worship and tried to lead them
away from it. In their absence, he even broke all the idols they worshiped, leaving only
the largest one intact. When the people asked him how this had happened, he replied
that it was the biggest idol that smashed the smaller ones, and if they did not believe
him, they could ask the idol themselves. On hearing these provoking words, the people
became angry with him and decided to kill him. They tied him up, collected wood, then
put him on top of it and set fire to the whole pile. But Allah intevened and a miracle took
CHAPTER III: The straight path or As-sirat al mustaqym 243
place. Allah commanded: O Fire! Be cold and secure for Ibrhm, and Prophet Ibrhm
was left untouched by the fire (Q.21:69).
However, as Prophet Ibrhm disagreed with his own father about idol worship, his
father, zar, ordered him to leave his house threatening to stone him otherwise
(Q.19:46). Prophet Ibrhm did not respond with rudeness but spoke to his father in
gentle words. When he left the house, he even prayed to Allah to forgive his father. His
hijrah was similar to the hijrah made by Prophet Muammad

from Makkah to
Madnah.
The Arabic word hijrah is derived from hajara meaning to break off relations, to
abandon ones tribe, to emigrate. During hijrah one forsakes whatever Allah dislikes,
even if it involves leaving ones homeland or house. Therefore, the usual interpretation
of the word hijrah as flight is not correct. Correctly interpreted, it signifies the leaving of
one dwelling place or country for another in order to break away from evil, sin and
shirrk. The person who undertakes hijrah thus becomes a muhjr or one who gave up
all that Allah forbids. But this is only the physical component of hijrah, i.e. physical
travel. However, hijrah also includes a spiritual component, which should be practiced by
every Muslim everyday of his life. It implies breaking away from what Allah has
forbidden and going towards what pleases Allah, so that one can become the friend of
Allah and a member of the community of Prophet Ibrhm.
The hijrah of Prophet Ibrhm included migrating from Chaldea or Babylon to the
land of present-day Syria and Palestine. He left his people, his land and his fathers
house in search of truth only because he was alm (forbearing) (Q.11:75). The truth
was dearer to him than anything in this world, including his fathers house, family ties,
ancestral cutoms of his people, etc. His son, Prophet Isml, was born away from the
land of his forefathers in the fertile land of Syria and Palestine.
When Isml was a baby, Prophet Ibrhm, commanded by Allah, took his Egyptian
wife Hjar and their only son Isml to a barren land called Bakka, which is now called
Makkah, and left them there. There was no water in the parched land, and Sayyidah
Hjar began running frantically between two hillocks called afa and Marwa in search of
water, when lo and behold! Under the feet of baby Isml, miraculously a spring started
to flow. It was gushing forth so much that Hjar cried out: Zam, zam, zam! Stop, stop,
stop! (zam means stop, come to a close; the name Zamzam originates from the phrase
Zom Zom, meaning stop flowing.), and hence, this spring came to be known as Zam
Zam. The spring of Zam Zam has not stopped flowing to this day, after 4000 years, in
spite of being used by millions of ujjj and awwj who regularly take away the Zam
Zam water to foreign lands.
Isml grew up in Makkah, in the barren desert near the Zam Zam spring. He grew
up in his inborn religion of firah, i.e. natural and pure Islam into which every child is
born. He was also a Muslim as he grew up dependant solely on Allah, without any
outside assistance. Many years passed before Prophet Ibrhm returned to visit his son
Isml. Commanded by Allah, they built the Kabah, the very first house of worship
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 244
dedicated to the One and Only God. (Kabah means a cube.) It is known as the House of
Allah or Baitullh, and is the spiritual compass of the Muslim world.
Once the Kabah was built, Prophet Ibrhm purified it and performed the tawf of
the Kabah, i.e. circumambulated it. He then stood in a spot now called maqmi Ibrhm
and prayed to Allah for himself, his progeny, his parents and all believers like us:
: . .' ' .

.


.:: .

.

. _.'. '

.
.'




(Q.14:40-41) Rabbaj alni muqma alta wa min dhurriyyat, Rabban wa taqabbal
dua; Rabbanaghfirl wa li wlidayyah wa lil muminna yauma yaqmal isb. O my God!
make me of one who establishes regular prayer, and also (raise such) among my
offspring. O our Sustainer! And accept Thou my prayer. O our Sustainer! Cover (us) with
Your forgiveness --- me, my parents and (all) believers, on the Day when the reckoning
will be established. Prophet Ibrhm wanted to be enlightened with divine wisdom, which
should extend to all his descendants, so that all of us may attain the goal of
righteousness. This goal is the Garden of Bliss in the Hereafter, where we hope to find
the Divine Countenance.
After Prophet Ibrhm performed the tawf with his son, they also performed the say
together, i.e. going between afa and Marwa. Later they proceeded to Araft and then
returned to the Kabah. The Kabah has thus become the symbol of taud, while ajj is
the symbol of unity of the ummah in the form of an annual assembly of followers, who
follow the footsteps of Ibrhm (pbuh). Since then the Kabah is a sanctuary, a place of
assembly for mankind and a place of safety, inviolable for the pursuit of revenge or
violence (Q.2:125). It is also a safe asylum for all mankind (Q.5:97). Blood can be shed
in Mina but not in the precincts of the Kabah, the House of Allah or Baitullh, which is a
secure haven and holy ground.
Another important episode in their life occurred when Allah tested both Prophet
Ibrhm and his son Isml for their obedience. In Q. 37:102-106, we are told that while
in Mina, Prophet Ibrhm had a dream in which he saw that he was sacrificing his son.
He told his son about the dream and his son immediately agreed that if the sacrifice was
to be for Allah, his father should not hesitate to sacrifice him. He asked his father to tie
up his hands so that he would not move and his eyes so that he would not see what
was going on. But as the 14 year-old boy lay prostrate on the ground, and was about to
be sacrificed by his father, Allah substituted a lamb in place of Isml, and praised both
Prophet Ibrhm and Isml for coming out successful in this trial. From that time
onwards, Prophet Isml, pbuh, became known as habiullh i.e. the chosen sacrifice
of Allah. (Every child born in a Muslim family is introduced to the concept of sacrifice on
the seventh day of birth, when two sheep are sacrificed for a boy and one for a girl, in a
ceremony called Aqqah).
We as Muslims commemorate this 4,000- year old sacrifice by performing our annual
pilgrimage to Makkah. Allah has thus decreed ajj as an institutional arrangement for
the past 4,000 years, not only to link us with Prophet Muammad

but also with


CHAPTER III: The straight path or As-sirat al mustaqym 245
Prophet Ibrhm, pbuh. Here is the translation of the relevant verses of the Quran
(Q.37:102-111).
When he grew up to a sufficient age as to work alongside him, he said: My son, I see in
a dream that I am sacrificing you. Now see what do you think? He said: O my Father!
Do as you are commanded; you will find me, Allah willing, one practising patience and
constancy. So when they both submitted their wills (to Allah) and he put his forehead
down; We have called out to him, O Ibrhm. You have already believed your dream as
true. We thus reward the righteous. For this was obviously a trial. And we ransomed
him with a great sacrifice; And We left for him (as history) for subsequent generations;
Peace and salutations to Ibrhm; Thus indeed do We reward the righteous, for he was
one of our believing servants.
Some Muslims argue that Allah, Who is full of wisdom and mercy, would never
command anyone to commit murder which is considered a heinous crime and a major
sin in Islam. To support their claim, they say that the verse in the Quran does not
mention this instruction as way (divine revelation), but only in the form of a dream. It
is the Bible which says that God ordered Abraham to sacrifice his ONLY son Isaac by
slaughtering him with a knife. (The Bible also contradicts itself when it teaches that
Isaac was the ONLY son, while accepting Isml as the older son). However, for us
Muslims there is no confusion. We believe that it was Isml (the elder brother of Isaac)
who was about to be slaughtered when Allh intervened and saved him.
When performing ajj, we should consider the following:
(1) During ajj, we have to change our garment. This change becomes the example of
the greatest solidarity of the Muslim ummah. It must be remembered that it is easy to
change our clothes but difficult to change the person within us. We must also change
our attitude towards life and become more considerate to our brethren. ajj is that
device which gives us an opportunity to mingle with peoples of different views, customs,
habits, colours and lifestyles from different lands.
Humility through equality is one of the key factors towards such broad thinking. We
should admit that we are imperfect human beings inching towards whatever perfection
we could achieve. It is possible that our fellow travellers on Earth may be better than us
in the eyes of Allah, although we may think that we are better than them but in reality
we are not. We should never say that I am better than he, because these are exactly
Satans words (Q.7:12; 38:76).
ajj is an example of a sincere global fellowship in a practical global village such as
Makkah. It is an establishment for the Muslim ummah to meet the rest of the co-
religionists with different views, customs, languages and ways of life, in a safe and
sacred location.
An important lesson that we Muslims have not learnt as yet is that although we
belong to different schools of thought such as Shf, anaf, Mliki, Hanbali, Jafari and
Ismili, we still belong to one single university and that is the university of Islam. Islam
is a universal religion with a single institution comprising many schools. It is better that
we should learn this lesson late than never. The spirit of mingling of scholars from
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 246
different schools during ajj in Makkah should be put to practical use in our daily
national and international interactions. Let us remind each other that neither Prophet
Ibrhm A.S. nor Prophet Muammad

was a Sunni or a Shiah. They were Muslims


first and Muslims last.
(2) Prophet Ibrahm saw his father zar and his people displeasing Allah, by worshipping
idols, sun, stars, etc. He sacrificed his family ties and his fathers home in Babylon to
migrate to Syria and Palestine. This was Prophet Ibrahms hijrah in which he had to
forsake what was disliked by Allah. Similarly, in our daily lives, we should be ever-
prepared to perform spiritual hijrah at a moments notice, breaking away from evil
thoughts, words and deeds.
(3) We should be able to cast away Satan repeatedly, and never to listen to him again,
no matter how beautiful and flowery his language might be. This is exemplified by
throwing seven stones at each of the three symbolic Satans near Mina which is not too
far from Muzdalifah.
Satan lies in ambush for those believers who are already on the Straight Path. He
says: I will lie in wait for them on Thy straight path, (Q.7:16). Satan will approach us
from right and left, and would swear that he is our sincere adviser (Q.7:21). He will
whisper to us with the voice of reason and convince us that we are not wrong, by
making wrong seem right to us, or by making harm look hall to us. (Ibls) said: O
God! Because Thou has put me in the wrong, I will make (wrong) seeming fair to them
on the Earth. And I will put them all in wrong, (Q.15:39). Even while we are repenting,
Satan may console us by saying it was not our fault at all because Allah had already
written the incident in our taqdr. But if we are ignorant, we would listen to Satan and
disobey Allah. Allah has warned us in the Holy Quran not to be ignorant. Then be not
those among the ignorant, (Q.6:35). However, if we use our brains, we can stone Satan
to drive him out of our thoughts and lives. It is customary and advisable to recite: A
dhu billhi minash shaitnir rajm, as soon as any evil thought or intention enters our
minds, and this alone should motivate us to stone Satan, because this verse means:
I seek refuge in Allah from Satan who should be stoned. The root word of rajeem is
rajm which means stoning to death. Satan deserves it. We may have to reject the
recurring evil thoughts as many as 21 times, symbolising 7 stones for each of the 3
Satans, because Satan is an enemy of Allah (Q.19:44) as well as an enemy of mankind
(Q.12:5); we must fight him today, tomorrow and always. (Some scholars say that
rajeem means casting of stones and not stoning to death, since Satan has been given
respite by Allah to remain active till the Day of Judgment as mentioned in the Quran.
Hence, his death is not possible during his term of office in this world until the very end,
although all the Jinn do die. However, Satan could be knocked out from our thoughts
simulating his temporary death).
Admittedly, Satan, our main opponent in the game of religious chess, is very shrewd.
He has millions of years of experience in various manoeuvres in eliminating countless
Kings and Queens. But that does not mean that we must give up. Prophet
Muammad


never gave up. We must be steadfast in our resolution to dominate Satan
CHAPTER III: The straight path or As-sirat al mustaqym 247
and keep him subdued, for which we need a strong and stable will power. To take an
example from Prophet Muammad


who is reported to have said that every human
being has Ibls (Satan) as his alter ego (the other person). The aba enquired whether
he too had an Ibls. The Prophet

replied: Yes, I too, have an Ibls but I have made my


Ibls a Muslim (i.e. surrender to Allahs Will).
(4) By sacrificing the subjugated animal at Mina, it is as if a Muslim sacrifices the animal
instincts within himself. It is always better to sacrifice the animal with ones own hands.
If not, at least to see for oneself the animal that is being slaughtered, so that the scene
would be a constant reminder that just as the animal has no alternative but to submit to
us, similarly, we should have no alternative but to submit to Allah, in our prayers, our
sacrifice, our life, our death. ' . _. _. . _ _'


Say: Indeed, my
prayer and my service of sacrifice, my life and my death, are (all) for Allah, the Rabb
(Sustainer) of all the worlds. (Q.6:162).
(5) Allah says in the Holy Quran that, It is neither their meat nor their blood that
reaches Allah: it is your piety that reaches Him. (Q.22:37). If the blood of the animal
does not reach Allah, then what lessons do we learn from sacrificing a sheep or a cow or
a camel?
The most obvious lesson seems to be a directive for wider interpretation of sacrifice.
We must not limit it to meat and blood only. Just as meat is shared with the poor,
money, time and comforts must also be shared. Allah does not delight in the flesh or the
blood, but Allah will appreciate the symbol of sharing the meat with the poor, with our
fellow men, with the hungry. This is the important message. The message is that Allah
will accept from us the sacrifice of self, of our time, money and comforts for the benefit
of our fellowmen, especially with the poor who make up the majority of mankind. That is
sacrifice.
Allah requires that we should be willing to sacrifice our will and purpose before Him,
and make total surrender to His Will, i.e., accept Al Islm, in all walks of life. Prophet
Ibrahm's willingness to sacrifice his only son at the time was total surrender to Allah's
Will, since at such an old age he was left with little hope for another son in future.
However, immediate acceptance of Allahs command showed the profound magnitude of
Prophet Ibrahms absolute obedience to Allah as well as his intense faith in Him.
It is true that to die as a martyr is the greatest sacrifice, and patterned on that, our
love for wealth must be put to death every single day in order that our sacrifice of
money should be considered supreme.
Although sacrifice is regarded as a religious ritual (Latin sacrificium meaning
something made holy), it is usually in the form of a non-verbal offering made to a god or
to the One God (Allah) in order to perpetuate a sacred bond between humanity and the
Divine. Some offer animals (blood offerings), or fruits, crops, flowers, and wine etc as
bloodless offerings. (In Christianity the death of Christ on the cross is considered the
perfect sacrifice offered to expiate the sins of humanity, Christ being identified as the
sacrificial victim).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 248
Allah stopped Prophet Ibrhm from sacrificing his own son, showing that in Islam,
human sacrifice is not allowed. Sacrifice of infants, widows and other human beings,
popular in some older religions, is harm or forbidden in Islam.
(6) Charity has no boundaries or limitations. No matter how much we give as charity,
our resources will never be depleted. Millions of ujjj and awwj use the Zam Zam
waters during ajj and also take it home to various parts of the world; still the Zam Zam
water flows uninterruptedly, without depleting its source, a symbolic reminder that
charity does not deplete our wealth. (Recently, it has been found that Zam Zam water
contains calcium and magnesium which prevent fatigue and cramps. Moreover, it is the
only water in the world which remains free of algae and many other contaminants).
(7) Another lesson from the story of Prophet Ibrhm is that we must never lose hope in
Allahs beneficence. It is popularly believed that Prophet Ibrahm fathered Ismal when
he was 86 years old. If we are childless, we must continue to pray to Allah to give us a
child.
(8) Another lesson is that every member of a Muslim household should identify
himself/herself as one of the combined sacrificial team, as was exemplified by Prophet
Ibrahm, Sayyidah Sarah, Sayyidah Hjirah, and Ismal. Sacrifice must not be left to the
father or son alone. The mother should also offer sacrifice, as was exemplified by
Sayyidah Hjar. When Satan told her what her husband was about to do to their only
son, Sayyidah Hjar said that if she had many more sons, she would gladly give them for
sacrifice for Allahs sake. The importance of all the family members sacrificing in the way
of Allah as a team, exemplified in the personalities of Prophet Ibrhm, Sayyidah Srah,
Sayyidah Hjar and Prophet Isml, is for all Muslim families to emulate.
Individuals who achieve success and high status in life have to undergo a lot of
sacrifice. The families, wherein harmony exists among the members, also pass through
times when lots of sacrifices have to be made especially by the parents. It is often easy
to become a father or a mother but difficult to become a good parent. Children must do
their part of the sacrifice, by being obedient to parents, no matter how great the
demand or how difficult the circumstances may be, as long as it is for Allahs sake.
Prophet Ismil willingly agreed to obey whatever his father wished, including the
sacrifice of his own life, as it was Allahs Command.
(9) After completing the 30-day training course of the Islamic fast, all successful persons
who follow the requirements of the fast, become entitled to celebrate d ul Fir or the
Minor d. But after this celebration, do we throw away to the wind all the good that we
have accomplished and achieved by dint of our endeavour? Or do we continue to hold
on and improve on them in the two months and ten days preparation period that Allah
has given us for further studies and research?
Our striving in Raman, however difficult it may be, is nothing compared to the
sacrifice we should be striving for in the second post-graduate examination of Higher
Spiritual Achievement. Only then will we qualify to celebrate the d ul A a or Id ul
Kabr, the Major Festival.
CHAPTER III: The straight path or As-sirat al mustaqym 249
(10) We must also ask ourselves: As soon as we manage to earn some extra cash, do
we make a plan to visit Disneyland, or to go to Makkat al Mukarramah and Madinat ul
Munawwarah? If we do go on a pilgrimage, is it with all the serious intentions and
commitments, or is it just a picnic, or an occasion to buy gold and jewellery? What is the
raison dtre of going to pilgrimage? Do we return home cleansed and purified or with
the same old life style? Can we say now that we are back home as an Ibrahm or as an
Ismal within us?
(11) Makkah is also known as Bakka. Bakka is derived from the word yubakki meaning
cause to cry or from buka meaning crying, weeping (Ibn Kathr). Bakka means he cried.
Prophet Ibrahm had married Hjar who begat his first son Isml. Ibrhm then took
Hjar and the baby Isml to a far-off place and called it Bakka. The act of crying and
weeping figures prominantly in the whole narrative: (a) When Prophet Ibrhm left his
wife and child alone, he was sad and wept. (b) Sayyidah Hjar also cried loudly when
her child became thirsty and she could not find any water to quench its thirst. Weeping,
she ran frantically between two hills, Safa and Mara, searching for water. (c) Baby
Isml cried because he was thirsty. (d) Sayyidah Sara, the first wife of Ibrhm, cried
back home in Palestine, as her husband Prophet Ibrhm had left home and had gone to
some far off place. Hence Bakka reminds us of an everlasting memory of a series of sad
incidents that caused much weeping and wailing, including the ultimate sacrifice on
every ones part.
The Pilgrims of Bacca Valley are also mentioned in Pslams 84:5-6: They go through
the valley of Baca; there it has a place of springs.
(12) The concentric circles of solidarity as observed in the tawf (circumambulation)
round the Kabah move in an anti-clockwise direction. Symbolically it takes us back in
time about four thousand years, and reminds us about our history so that we might
learn a lesson from Prophet Ibrhm. The willingness to sacrifice creates the ability and
infuses the energy to carry it out. It is interesting to compare the moth with its beautiful
colours, an exemplar of sincere love and devotion, which often also flies anti-clockwise
around the flame, to embrace it and eventually merge with it with folded wings. It is
interesting to note that all planets in the universe except Venus rotate anti-clockwise.
Incidentally, Lucifer (English name of Ibls: Satan, the rebel) is the name for this shining
planet Venus when it appears daily as the morning star.

Signifance of Id ul Aha
The sacrificial day of Id ul Aa is also known as Id ul Baqarah in Egypt, Saudi Arabia
and in the Middle East, as Eid Qurbon in Iran, Kurban Bayram in Turkey, Baqarah Eid
in India, Pakistan and Trinidad and as Tabaski in Senegal, West Africa. But most of all, it
is known the world over as Id ul Kabr or the Major Festival, as distinguished from the
Minor Festival called Id u aghr or d ul Fitr, celebrated two months and ten days
before the Major Festival.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 250
Id means a recurring festival. Baqarah Id / Eid is called the Feast of Sacrifice and it
is the culmination of the Hajj pilgrimage celebrated on the tenth day in the month of
Dhil-ajj. On the ninth day of Dhil-ajj, the pilgrims proceed to the plains of Mount
Araft, outside Makkah and spend their time in worship. This is the core of the ritual of
ajj, without which no ajj is said to have been performed. On that evening, the
pilgrims proceed from Araft to Muzdalifah. Early in the morning of the 10
th
day of Dhil-
ajj, the pilgrims, having offered their prayers at Muzdalifah, proceed to the 3 pillars to
cast seven stones at each of the 3 symbolic Shains (Satans). The pillars at Mina, which
are stoned during the pilgrimage, symbolise the devil's tempting of Prophet Ibrhim, A.S.
to abandon the sacrifice. This ceremony called ramy ur rajam or casting of stones has
been performed since the days of Prophet Ibrhm, A.S., indicating one should cast away
the Satan repeatedly and resolve never to listen to his temptations again. (Rajm means
throwing of stones or putting to death by stoning.) Once the rite of stoning is over, the
pilgrims return to Mina with a clean slate of mind and heart, and perform the sacrifice of
animals. This sacrifice of animals at Mina commemorates the event when Prophet
Ibrhm, A.S., known also as the Friend of Allah or Khallullh, was about to sacrifice his
most beloved treasure, his only son. His son was born to him in old age, after he
implored Allah for a very long time to give him a son. This beloved and righteous son
named Isml was also destined to become a prophet and was known as Dhabiullh or
the Chosen Sacrifice of Allh.
While the pilgrims, the hujjj and the hawwj, cast the stones at the symbolic Satans
at Mina and perform animal sacrifices, they do not offer the Id prayers, while the rest of
the Muslim world offers the prayers of Id ul Aa in their respective countries.
To the Muslim, the ajj is a re-affirmation of the faith of Prophet Ibrhm whom the
Holy Quran has called the hanf par excellence. For those who did not go to ajj this
year, the Id al Kabr is celebrated as a feast, beginning with the congregational prayer
of alt al Id, following which, sacrifices of animals are made and the meat is shared
with the poor. (It is mustaabb - preferable - to divide the meat of the sacrificed animal
between ones families, relatives and the poor as evidence of social integration). Over
scores of years, the act of sacrifice has lost its meaning and has become a mere
ritualistic performance among Muslims to slaughter goats, sheep and cows annually and
mechanically, without understanding the underlying significance. This is not charity.
Charity is not sacrifice and shall remain as charity. Charity is a regular all-time practice of
helping the needy and no particular day is fixed for it, while the exercise of sacrifice is an
annual ritual to be performed on the prescribed days commencing with Id ul Aa.

Sacrifice
Sacrifice is usually thought of as slaughter of an animal for an offering to Allah, but
looking at it from another angle, sacrifice in its true sense means: giving away
something of immense value and importance for the sake of Allah alone. This something
CHAPTER III: The straight path or As-sirat al mustaqym 251
could be measurable like wealth and time or could be immeasurable like feelings,
opinions, likes and dislikes, pleasures and comforts, family ties or merely our ego.
For an act to be called a sacrifice it must hurt us and we should feel the pain.
Slaughtering an animal hurts the animal, not us. Sacrifice is the giving away of
something or someone we love most dearly and cherish wholeheartedly, and hence, the
parting is bound to cause severe anxiety and distress.
We should accept that whatever we possess belongs to Allah, and by giving it in His
way, Allah will return it manifold to us, as He Himself says in the Holy Quran:
. ' ' _'


'.

If you loan to Allah a


beautiful loan, He will increase it and will grant you forgiveness, for Allah is most
appreciative and most forbearing. (Q.64:17). This means that whatever we sacrifice
genuinely and unselfishly, we ourselves shall become the recipients of all the thawb
(accruing merit), forgiveness and the rewards. Indeed, we have to be grateful to Allah
for having given us the opportunity to sacrifice. That is not all. We must thank the
person who accepts from us whatever we give him. It is paradoxical that the hungry
man with hardly a morsel of food would soon sacrifice and share his already meagre
meal with another, and that too, with a cheerful countenance, while a rich man waits for
the poor to lower his dignity by stretching out his hand. The money is usually given after
second thoughts, and out of contempt or disgust. The rich man also considers it his right
to rebuke the recipient of his charity and remind him of the money he had given him in
times of need. Most rich men offer money to the poor, for some selfish reasons of their
own, in return for favours, with hidden motives or strings attached that only they and
Allah know. It needs to be realised that it is more difficult to share a plate of food than
give away some money!
For some, it is easier to sacrifice money and time, than the immeasurable things like
pleasures, comforts, opinions, likes and dislikes, family relationship, passion and pride,
and our ego. However, our motto in life should conform to the Quranic verse, Say:
indeed, my prayer and my service of sacrifice, my life and my death, are (all) for Allah,
the Rabb (Sustainer) of all the worlds. (Q.6:162).
Prophet Ibrhm, pbuh, was the paragon of sacrifice in the way of Allah. He was tried
and tested in every possible way. Allah tested him through his father, family, his people,
and political powers. Only after he patiently bore all these hardships and fulfilled all of
Allahs Commands had Allah made him the leader of mankind. And remember that
Ibrhm was tried by Allah with certain commands which he fulfilled: He said I will make
you an Imm to the nations. Ibrhm pleaded for his offspring too. He pleaded and also
(Imms) from my offspring! He (God) answered: But My promise is not within reach of
evil-doers (Q.2:124). The prayer of Prophet Ibrhm was regarding a guide among
Ismls children so that they may not turn into evil doers. O God! Send amongst them a
messenger of their own, who shall rehearse Thy signs to them and instruct them in
scripture and wisdom and sanctify them: for Thou art the Exalted in Might, the Wise.
(Q.2:129).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 252
It is in response to this prayer that Allah sent a superb model of sacrifice in the
person of Prophet Muammad

. Whatever hardships he faced, whether thorns were


laid in his path in Makkah, or stones were thrown at him in if, or his teeth were lost in
the battle of Uhud, he always bore the problems stoically and left for us the best
example of sacrifice. We must remember that only by offering the maximum sacrifice,
can we be counted among the Party of Allah. Such sacrifices need heroic efforts.
Sacrifice means giving up valuable or desirable objects or objectives, thus
surrendering some of our possessions. Sacrifice is associated with some degree of
emotional or physical pain. There are two types of sacrifice - (a) Those that are
measurable like time, money, worldly possessions, and physical abilities. Time and
money are easy to sacrifice, unlike the immeasurable ones, such as (b) ties of love and
affection of family; likes and dislikes; preferences and prejudices; views and opinions;
desires and aspirations; pleasures and comforts; status and roles; our ego, our secrets,
our life. However, we Muslims take a holistic view of our journey on this planet:
_. _. . _ _'




' .

Qul inna alti wa nusuk wa mayya wa


mamt lillhi Rabbil lamn: Say: Truly, my prayer and my sacrifice, my life and my
death are (all) for Allah. (Q.6:162).
As mentioned earlier, the measurable things like time and money are easy to
sacrifice, in comparison with the immeasurable ones, such as likes and dislikes for
persons, objects and opinions.
(1) To sacrifice our love and hatred, we should like what Allah likes and dislike what
Allah dislikes, not what we like.
(2) Views and opinions are always dear to us. We often think there is only one way to
look at things, right or wrong, with our own views being always right. Most of us also
think that there are always two sides to every issue: my side and the wrong side. It is in
such conflicts that we are required to forego some of our views and opinions which may
even go against us. In fact we should simply leave the judgment to Allah. Shaikh Sadi:
..... .. . ......-

. -

Ch daanand mardom k dar jaam keest: nevesand daanad k dar naam cheest: How can people
know who is in the garment? Only the Writer knows what is in the document. It is easy
for us to change our clothes but difficult to change what we actually are.
(3) Ego: Sometimes our ego, our self-esteem, and the love of our own selves or
narcissism lead to a show of contempt for others. (Narcissism or the love of the self is
derived from the name of a Greek boy Narkissos who fell in love with his own reflection
in water. Narcissus is also the name of a flower, which is called nargis in Persian and
Urdu.) Therefore, our ego needs to be sacrificed. A philosopher once said: Whenever I
climb, I am followed by a dog called Ego. This allegory is apt as to be humanised and
our ego must be tamed like a dog. _' ' '

'

sib anfusakum qabla
an tusab, meaning: Take an account of yourselves before you judge others, but
' '

' _'

sib anfusakum qabla an tusib, meaning: Take an


CHAPTER III: The straight path or As-sirat al mustaqym 253
account of yourselves before an account is taken of you all. Whenever we point an
accusing finger at someone, we are unknowingly pointing at least three of our own
accusing fingers at ourselves.
(4) Love and family ties: Love of the family demands obedience to parents, to the ways
of the forefathers and the customs of the society. Without such order in the society, a
man is expected to live in chaos, but if such love and ties contravene obedience to Allah
then they should be sacrificed.
(5) Similarly, at times we have to sacrifice pleasures and comforts; status and ranks;
feelings and emotions.
While thinking of sacrifice, we should be alert and keep an eternal watch for
opportunities as they arrive to assist our sacrifice and not bypass them. Sometimes we
have to look out for them. Such opportunities for assistance come in our daily lives at
home, at work, in society or during travel. Here the Urdu poet explains:
:.. .. : . .., .:
. : <.:.. , ... -. ..-

Tadbeer s bigree huwee taqdeer banaal; apn par bharosa h to y dau lagaa l: Kya khaak wo jeena h
jo apn hee liy ho; khud mit kar kisee aur ko mitn s bachaal. Plan something positive in what
went wrong; if you have confidence in yourself, then march forward: what use is a life
which is selfish; one might undergo a lot of hardship in order to save someone else from
calamity.
Occasionally, a friendship is so genuine that indeed, man has no greater love than to
lay down his life for a friend, or in the case of the mother for her child. If a man is
indeed a real friend, he would even give up his life for the friend who has found himself
in difficulty as depicted in this poem by Shaikh Sadi:
.....:.

~... |-

-.... }.

-.....- .

~,....

-.,:,

Chenin khondam k dar daryaa azam; b girdaabi dar oftaadand baa ham; Cho mallaah aamadash taa
dast geerad; mabaada kandaroon haalat b meerad; Hamee goft az miyaani mavjo tashweer, maraa
begzaaro daste yaar man geer. Thus I read, that in the vast ocean, two persons fell together
into a whirlpool; when the sailor came to hold on to mans hand, lest he may die in that
condition, he said amidst the waves and the tumult: Leave me alone and hold the hand
of my friend.
This Urdu couplet also conveys a similar philosophy of sacrifice:
.r- < . . .r.. < ..:

Murdah h woh jo khud ki liy jeetaa h, zindah h woh jo auron ki liy martaa h. Dead is that person
who lives only for himself; alive is that one who dies for others.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 254
Experiments involving brain scans of persons with a sacrificial and charitable
personality showed increased activity in the posterior superior temporal sulcus and
strongly predicted a person's likelihood for altruistic behaviour.

Major id and minor id
To explain the difference between the Baqarah Id called the Major Id, and Id ul Fir
called the Minor Id, our thoughts go back to the month of Rama n.
In this month of Rama n, we fast regularly and abide by all the rules including
abstinence from food, drink and sex from dawn to dusk. During this period, we also
abstain from evil thoughts and actions, and keep away our tongue, eyes, ears and hands
and all the other organs of the body, which Allah has given us as trust, from abuses.
Through such an exercise, we also prepare and fortify ourselves for further trials lying
ahead of us.
The month of fasting is not sacrifice. It is compulsory, and only a training period
commanded by Allah. Just as National or Military service is compulsory in most countries
of the world, the spiritual service of Rama n is compulsory in Islam, for full one month
once a year. The ultimate result is the emergence of a well-organised Muslim
community, wherein each member becomes a more spiritually and morally elevated
individual, equipped better than before to act and live according to the Divine Code laid
down in the Holy Quran. This is part one of our Examination, and some of us who pass
with high marks, or with honours, become entitled to celebrate the Id ul Fir. Some of
us who do not fast the full 30 days, and fail in the test, can easily make up the grades,
by fasting for the number of lost days in the following weeks, so as to reap the spiritual
harvest of fasting.
Now, fully equipped and re-enforced with a fortified and stronger personality after
the Rama n exercise, we are better qualified to take on the role as vicegerents of Allah,
one of the purposes for which He has created mankind. We now enter the vast arena of
sacrifice with challenges from every direction. We now have to strive much harder than
what we did in the holy month of Rama n. Our striving in Rama n, however difficult it
was, is nothing compared to the sacrifice we should be striving for in part two of the
exam, which is the post-graduate Examination of Higher Spiritual Achievement. Only
then we would be actually qualified to celebrate the Id of Sacrifice.
Just a few words about part two of the Examination or the post-graduate: Allah
gives us two months and ten days to prepare for it. This exercise is not compulsory, but
is voluntary. Allah wants to test us and see whether we will continue to hold on to the
good qualities we have achieved because of the rigorous fasting exercise during
Rama n, or if we would throw them to the wind now that Rama n is over. Do we still
continue to excel in our everyday life, without taking a single retrograde step while
climbing the ladder of spiritual heights? Allah gives us two months and ten days to learn
to sacrifice, and appoints a day called Baqarah Id or the Feast of Sacrifice, wherein the
results of the Examination would be declared. Let us ask ourselves on this day of Id ul
CHAPTER III: The straight path or As-sirat al mustaqym 255
Kabr what and how much has each one of us sacrificed in the past two months and ten
days? How much of our time, money, and comforts have we sacrificed for the sake of
our fellow men? Herein lies the significance of the Feast of Sacrifice. Have we passed
this examination at all, so that we could actually celebrate the Major Id, or have we
failed?
On the day of d ul Aa those candidates who have already passed the part one
examination of Id ul Fir will be successful. Now, they have to improve on their
performance in the period of two months and ten days following the first exam, with
whatever qualities of taqw and will power they have achieved due to the rigorous
fasting exercise in the month of Rama n. Besides this, high marks with distinction will
go to those who have learnt the art of sacrificing during the period and have actually
accomplished the various sacrifices. It is very easy to sacrifice a sheep or a cow, of
which the flesh and blood do not reach Allah anyway. It is also not difficult to sacrifice
time and money, all for the sake of Allah. It is more difficult to sacrifice pleasures and
comforts, professional status, pride and ego, and family ties. Such sacrificial acts are the
real qurbni or sacrifice, (qurbni is derived from the root word qurb meaning nearness)
which brings the person near to Allah. The results of the Second Examination will be
declared on d ul Aa, and some of us may pass the exam with honours, as was the
case with Prophet Ibrhm, Sayyidah Sarah, Sayyidah Hjar, and Prophet Isml.
Just to remind ourselves that d of Sacrifice also marks the receipt of the last
revelation to the last prophet, Prophet Muammad

, recorded in the last and final


Testament (called the Holy Quran, the Old Testament being the Taurt, and the New
Testament being the Injl) during his last sermon on mount Araft on Friday 9th of Dhil
ajj after the tenth year of Hijrah, when Allah revealed His last and final gift to mankind:
.'

: ' . '. : '






This day, I have
perfected your religion for you and completed My favours upon you, and have chosen
for you as religion Al-Islam. (Q.5:3).

II. The second level of as ir al mustaqm: Imn (mumins)
The five solid principles of practice based on the articles of faith known as the pillars
of Islam (shahdah, salt, zakt, siym, ajj) only prepare us to become better Muslims
strengthened with mn (firmly-bonded faith). The seven branches of mn (also known
as the seven pillars of faith) are attested to as follows:
i


' .. .'. ' .'. . :. .

'.

c'

mantu billhi wa mal

ikatih wa kutubih wa rusulih, wal yaumil khiri wal qadri khyrih


wa sharrih minallhi ta l wal bathi badal maut: meaning: I have firm faith in (1)
Allah; (2) His Angels; (3) His Books; (4) His Messengers; (5) The Last Day; (6) Destiny;
(7) Life after Death. Some Muslims believe in six of the above while others believe in all
the seven just mentioned. A single thread runs through the pearls of the five pillars of
Islam continuing into the seven articles of faith (shuabal mn, i.e. branches of mn).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 256
We need to be reminded once again that minor differences should not pose a
problem between the Sunns, the Shahs and other Muslim sects, because we are all
believers and believers are brothers of one family. Together we are 2 billion people with
2000 million hearts in one body. These differences are being used by the West to divide
us more and more. However, if we wish to be a strong force and a super-power, we
should bear in mind that diversity of opinion is a blessing while disunity is a curse.
.. ... .

'. - . .

-
Baa har kasee b maz hab wy baayad ettefaaq, shartast yaa mowaafqat jam yaa
feraaq. (Shaikh Sadi). With everyone, it is imperative to harmonise about his religion.
This undertaking will either lead to a favourable agreement among the group or
separation. All religions are good, be it Islam, Christianity or Hinduism because they all
lead to the One God eventually. Though Islam is the shortest direct route to Allah,
Christianity also leads to the One God through Jesus Christ, and Hinduism also leads to
the One God through smaller gods.
Trillions of human beings came to this world and left and not a single human being
was nor is exactly like another in anatomy, physiology, hormones or neurotransmitters.
Surprisingly, these complexities and diversities are due to the permutations and
combinations of only 20,000 to 25,000 genes in the 46 chromosomes present in the
trillions of men. Genes and environment influence the outcome of a person's character,
health and abilities. These produce differences which are, according to the Quran, a
blessing. However, there is much merit in using the differences to the best advantage. It
is mentioned in the Last Will of Harat Ali, R.A., made for his sons before his death, that
he heard their grandfather, Prophet Muammad

, say: Reconciliation of your


differences is more worthy than all your prayers and fasting.
It is easy to be a Muslim, because it literally means submission of ones will to Allah,
but it is difficult to become a Mumin. A adth speaks of three categories of the Faithful:
(i) The Muslim who conforms to the 5 pillars of practising Islam, (and who stands in the
bottom level of ir al Mustaqm); (ii) The Mumin, who has staunch and firm conviction
in faith and who adheres with all sincerity to the seven branches of mn (shuabal mn)
and does good deeds (whom I have grouped in the second level of ir al Mustaqm);
(iii) The Mu sin (virtuous) who worships and adorns Allah as if he sees Him, for even if
one sees Him not, He sees the one. (adth: Fat Al-Bri). A adth reporting the words
of Jibrl states: Isn is that you worship Allah as though you see Him and if you
cannot know for certain, that He sees you. (I have grouped the Mu sin in the third
level).
Some of us are Muslims by birth, some by name, and some by conversion or
reversion. Among these some or all may be practising Muslims. Just by being a Muslim,
we are not doing a favour to Allah. We are in fact doing a favour only to ourselves
(Q.49:17). Adhering to the five pillars of Islam or doing whatever else we do, we do
everything to profit ourselves.
(1) If we offer the shahdah, we offer it for our own sake.
CHAPTER III: The straight path or As-sirat al mustaqym 257
(2) If we pray 5 times a day, we pray for our own salvation.
(3) If we give the 2.5% zakt, we purify our own selves as well as the balance of our
otherwise unclean money.
(4) If we fast, we do it to improve our own health.
(5) If we go to ajj, we do it for our own selves.
So, by performing the 5 pillars of Islam, we do mainly everything for our selfish
selves and our contribution to the Muslim ummah remains insignificant. In fact, by being
a good Muslim, we enter only the lower class-room which is a stepping stone to a higher
second stage of mn. However, by adhering to the seven branches of mn, we become
Mumins in the second rung of the ladder, as then we render service to our fellow-men
and become the best of men raised up for mankind (Q.3:110).

mn or faith: Sincerity of faith (mn) meaning firm conviction in ones heart of
hearts in Allah, His Messengers and their messages, comprises all these three: (a)
Holding fast in the mind the seven shuab (branches). Such faith is called itiqdunn bil
qalb (belief with the heart). A half-hearted acceptance does not fall in this category. Our
certainty of faith should be firmly embedded in the heart and mind, unflinching,
irrefutable, uncompromising, and unshakable by any argument; (b) Testifying with the
tongue (shahdah bil lisn); (c) Implementing the seven pillars, amal bil arkn also
called amal bish shuab. When a Muslim actually leads a morally useful life and offers
service to others, then he is classified as a Mumin.
By setting out a parable (Q.14:24-25) the Quran likens mn or faith to a fruit-
bearing tree with its roots deeply embedded, its branches spreading out, and bearing
fruit in all seasons. It is not something without roots, or something that may be blown
away in storms. It yields fruit, shade and refuge in all seasons. But it needs support and
nutrition which is provided by good deeds. True belief and bonded faith in Allah does not
come with the mere verbal profession of Islam but develops gradually with the
successful mastery of the trials of life, coming in stages over a period of time as a result
of passing a battery of tests. It is in times of enormous difficulties and insurmountable
problems that our faith is put to the test. People with weak faith may change their
religion but not those of us with firm faith which is strongly bonded and ingrained in the
heart.
. i ' _' ': _' .' '

.
.

_


Aasiban nsu an yutraku an yaql mann
wa hum l yuftann: Do men imagine that they will be left alone when they say we
believe and not be tested? (Q.29:2). mn (i.e. faith, which is much more affirmative
and confirmatory than simple belief) implies a threefold bond of internal conviction,
verbal attestation and consequent implementation. Some who say they believe, tell
them they dont believe; they only submit to Allah because true and a firm belief called
faith (mn) has not yet entered their hearts (meaning that they are Muslims but not
Mumins as yet) (Q.49:14). They think that they are fooling Allah but they are fooling
themselves (Q.2:9). Although no person could become a believer unless Allah wills, not
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 258
even through coercion by Prophet Muammad

(Q.10:99), we must hold on to firm


belief with indisputable and irrefutable conviction called mn or faith so that doubt
would not creep in our minds (Q.10:100). Faith carries much more weight than belief.
Faith enters the heart of anyone who believes in Allah in all sincerity and in all
surety, and also with absolute certainty in the Last Day. Such persons like some of us
from the Muslim ummah are strengthened by a r from Allah, and qualify to enter
Allahs party (Q.58:22) whose members will triumph (Q.5:56). They are not worried
since Allah is the Protector of Mumins. (Q.2:257).
If we go on believing and rejecting faith (mn) again and again, Allah will neither
forgive us nor guide us on the Way (Q.4:137). Hence, we are advised to pray to Allah
not to allow our hearts to deviate after He has guided us:

.
. . . :' -

.' ' '


.


Rabban l tuzigh qulban bada idh hadytan wa hab lan min ladunka ramah innaka
antal Wahhb: O Allah! Let not our hearts deviate now after Thou hast guided us, but
grant us mercy from Thine own presence; for Thou art the Grantor of bounties without
measure. (Q.3:8).
Only those committed believers are designated as the faithful Mumins who obey
Allah and His Messenger (Q.24:62; 4:59; 8:20) and the faithful believers are indeed
brothers (Q.49:10). As Mumins, we are advised to be Allahs helpers (Q.61:14). If we
help Allah, He will help us and make our foothold firm. (Q.47:7). Again, Whoever has
strong faith in Allah has grasped the most Firm Handle. (Q.2:256). Our faith in Allah will
not be wasted (Q.2:143). Allah is the Protector and Friend of the faithful (Q.47:11) and
promises to save them (Q.10:103) and they will be safe and serene on the Day of
Resurrection (Q.41:40). If we are true believers and classified as the faithful, we are
warned not to repeat things which we think are trivial but which are serious in the sight
of Allah (Q.24:15-17).
The special quality of a Mumin is righteousness and piety (taqw). In Q. 2:177 Allah
links true belief called mn or faith in Him to the following requirements:
(a) Belief in Allah, the Hereafter, the Angels, the Revealed Books, and the Messengers.
(b) Spending out of our wealth for the love of Allah, towards our relatives; the orphans;
the needy (miskn) who never ask. (Miskn is a person who does not have sufficient
resources but does not ask. Thus people are unaware of his needs and therefore, they
dont give him financial assistance. We should not be asking Allah to show us who and
where the maskn are but we should take the initiative and search for them, and then
ask Allah to help us find them and guide us to their homes. Whenever we find one such
person, we should immediately grab the opportunity and thank Allah for having guided
us towards performing such a noble deed); the wayfarer who is entitled to hospitality;
the beggar who asks; and for the ransom of slaves. There are different types of slavery
and victims of circumstances, viz. political, social, industrial, intellectual; slavery to
drugs, drug lords, wealth, passion, etc.
(c) Being steadfast in prayer.
(d) Disbursing zakt regularly.
CHAPTER III: The straight path or As-sirat al mustaqym 259
(e) Fulfilling our promises.
(f) Being patient in adversity and pain, and in all periods of panic.
It is a note-worthy observation that Q.2:177 incorporates faith in Allah (mn) with
service to mankind. Another important observation is that zakt is mentioned in this
verse separately, and clearly should be given in addition to other areas of charity (wa
tal mla al hubbih) to be disbursed for the love of Allah.
mn signifies firm and indisputable conviction beyond any shadow of doubt. Mere lip
service of mn is not enough (Q.29:2-3). mn should emanate from every fibre in the
deepest layers of our heart. It can only be verified by matching our words with actions.
mn is tested in the real turmoil of life with frequent trials leading to experiences and
lessons obtained. Much pain and sorrow may follow and self-sacrifice may be necessary.
Belief or knowledge of the Quran alone does not entitle one to Paradise. It has to be
accompanied by the performance of good deeds. Faith in Allah goes hand in hand with
the actual performance of good deeds in at least 54 verses of the Holy Quran (man
wa ami lus sliht, Q.4:122 and others). In Q.4:149, Allah says that He will blot out our
sins if we do a good deed openly or secretly, or even pardon an evil done by us. Allah
listens to those who truly believe and do righteous deeds (Q.42:26). It is not enough to
do things right; we must do the right things. Evil only prospers when good men do
nothing.
As a khalfah (vicegerent) on Earth, appointed by Allah, we should be setting many
wrong things right. Khalfah means a vicegerent appointed by Allah to exercise certain
delegated duties only on planet Earth (fil ari khalfah, Q.2:30). It is easy to become a
Muslim because the only thing we have to do is to believe in Allah, One and Only, and
resign ourselves to His Will. But it is rather difficult to be a Mumin, a true and firm
believer, since such a higher status of belief should be accompanied by righteous deeds,
which we are not accustomed to. What we are is a gift from Allah, but what we become,
depends upon our efforts to please Him. Referring to all mankind (not only Muslims but
also other believers and also non-believers) Allah says in Q.16:97: Whoever does a
righteous deed, male or female, has true belief with firm faith, to him will We give a new
life and life that is good and pure, and We will bestow on such their reward according to
the best of their actions. Such persons become Allahs khalfas (plural: khulaf:
vicegerents) on Earth (Q.24:55).
Before we even think of becoming eligible to go up one rung of the ladder to join the
Muminn and the Mumint in the second level (please see chart on page no. 170) let us
pause for one moment and ask ourselves: do we qualify to be good Muslims of the pre-
Mu ammad era or better Muslims of the post-Mu ammad era? Have we followed
diligently the 5 pillars of Islam? We could offer hundred and one excuses to explain why
we pray only twice a day or fast occasionally. But there is no need to make any excuses.
If we have fallen short of any of the compulsory duties of the 5 pillars, we have simply
failed our tests. We still remain as Muslims, wherever and whoever we are, but we are a
long way from Allahs attributes, and occupy a low position on ir al Mustaqm.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 260
However, if we have satisfactorily and successfully completed the requirements of
the 5 fundamentals or pillars of Islam, we can now ascend one step higher up the ladder
of ir al Mustaqm to become Muminn, and can stand at the second level. A whole
chapter of the Quran is called Surat Al-Muminn.
What is the cardinal feature of a Mumin? It is service to our fellow-men for which,
by this time, we have learnt to make sacrifices. To care and share, give and forgive are
commendable spiritual assets of a Mumin. It is no longer lip service to whatever we
believe in. Mans self must be expressed in good conduct and exhibited as service to
mankind. We should ask ourselves whether what we are doing is for Allah's Pleasure or
otherwise. The faithful (Muminn) are not those who only say with their lips We believe.
They are those who pray regularly and spend from the bounty given to them. Who
establish regular prayers and spend out of that which We have bestowed on them for
sustenance, (Q.8:3). For us to qualify for a double mercy from Allah, we must show firm
faith in Allah and have firm conviction in His Messenger, Oh ye faithful! Be conscious of
Allah and have firm faith in His Messenger; He will bestow on you two portions of His
Mercy and will provide for you the Divine Light wherewith you will walk and He will
forgive you, and Allah is Forgiving, Most Merciful. (Q.57:28).

III. The third level of as ir al mustaqm: isn (musins)



To go up one more rung on the ladder of ir al Mustaqm, we must do even better
than the Muminn in the second level and be grouped among the Musinn. The word
musin is related to


hasanann;


hasanatann;

husnann: all meaning to


become excellent. _'

Isn means conferring favours and performing an action in a


perfect, excellent and beautiful manner much better both in quality and quantity than
any act of goodness or kindness received. It is also a term used in the adith for the
sincere worship of Allah. Ihsn has no equivalent in English and means to be excellent in
generosity, tolerance, forgiveness, compassion, selflessness, etc. Asan is a comparative
word used for emphasis, meaning much more of goodness, generosity, compassion,
excellence, etc. Heres a Persian poem:
. . >....

:,-

......, ....

Shaneedam k mardaan raah Khudaa, Del dushmanon raa nakardand tang; Toraa ky muyassar shawad
in maqaam; k baa doostaanat khilaafas t jang. I heard that those who walk in the path of God,
have never hurt the feelings of even their enemies. How can you who oppose and fight
your friends ever achieve the high status?
Allah, to Whom Most Beautiful Names belong (Q.7:180) created man in a better
(asan) mould (Q.95:4) and then dyed him in His own hue. And who has a better dye
than Allahs? (Q.2:138). He made the Earth to glitter (Q.18:7) and also created death
and life that He may try which one of us is better (asan) in deed (Q.67:2; 11:7). For
CHAPTER III: The straight path or As-sirat al mustaqym 261
this purpose, He revealed the best (asan) adth in the form of a Book (Q.39:23), i.e.
the Quran, in which Allah has commanded us to do isn, i.e. excellent deeds (Q.16:90;
11:7). He gave us certain instructions, viz:
(1) Return a greeting (Assalmu Alaikum) offered to you with a similar one or one which
is better (asan) (Q. 4:86) such as wa Alaikumus salm wa Rahmatullhi wa
Baraktuhu. Whenever a person greets another with Salmon 'Alykom, mutual
confidence permeates the air and safety and security is assured from both sides.
(2) Repel evil with such good which is better (asan) (Q. 23:96); good deeds (hasant)
will remove evil deeds (Q.11:114). Shaikh Sadi combines Persian with Arabic in this line:
... ,...

. ,, . .
Badee raa badee sahl baashad jazaa: Agar mardee ahsan elaa maa asaa. It is easy to return evil for
evil; but if you are a courageous man, do good to all those who wronged you.
(3) ' ' _'

If you did good (asantum), you did good for yourselves


(Q.17:7). We will be rewarded as to the best of our actions (Q.16:97). To those who do
right, there is a better reward plus extras (Q.10:26).
(4) Allah ordered to serve none but Him, and be much more and abundantly kind to
parents: ' .'. .' ' '. _.



.
. .

Wa qa Rabbuka all tabudu ill


iyyhu wa bil wlidyni isnann (Q.17:23). In this verse, doing good and being kind to
parents follows immediately after worshipping Allah; these two are combined in this
important lesson. A kind word to parents is considered as isn. (adth).
(5) The sequence and order of preference of doing isn are: After Allah, parents come
next: Worship Allah and join not any partners with Him and do much good (isnann) to
parents, relatives, orphans, needy, neighbours who are near as well as those not so
near; the fellow traveller, the wayfarer and what your right hands possess. (Q.4:36).
' _'

. .

'. '. .' . ' _: .'. _'. _



. .

_.

Innaha yamuru bil adli wal isni wa t idhil qurb wa yanh anil fa sh i wal
munkari wal baghy, ya iukum la allakum tadhakkarn: Allah commands justice, the
doing of more good (isn) and giving to kith and kin and He forbids all shameful deeds
and injustice and rebellion. (Q.16:90). (This verse is usually recited at the end of the
Khubah of Friday prayers).
(7) A beautiful loan (hasanann) to Allah will be increased with a multiple increase for him
(Q.2:245). Do much good (asan) just as Allah has been much good to you (Q.28:77).
(8) If anyone earns a good deed (hasanah), Allah gives him increase of goodness
(usna) in respect of it (Q.42:23).
(9) And with Him is the best (husn) of rewards (Q.3:195).
(10) If we want Allah to love us, we must be counted among the Musins (Q.2:195;
3:134; 3:148; 5:93). If we did strive and became Musins, then Allah will reward us
with: (a) power and knowledge (Q.12:22), (b) peace and salutations (Q. 37:109-110),
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 262
(c) an Eternal Home of Gardens (Q.5:85), where we can eat and drink to our hearts
content (Q.77:43-44).
(11) Allah gives good news to the doers of good deeds (Musinn) (Q.46:12) and tells
them that they shall have all that they wish for in the presence of Allah, such being the
reward of those who do much good (Musinn) (Q.39:34).
(12) A Muslim who is a Musin has nothing to fear, as his reward is from Allah
(Q.2:112). Is there any reward for excellence other than excellence? (Q.55:60).
Whenever undesirable thoughts creep into our minds, we must re-assure ourselves
that we have the free will to choose our own behaviour and attitude in that situation.
Instead of indifference, we can show care; instead of hatred, we can show love; instead
of anger, we can show compassion. This would show our goodwill and guarantee the
desired outcome of contentment and peace, and a better Earth for all of us to live.
Moreover, this will also be considered as isn.
On this third rung of the ladder on the Straight Path, Allah asks the question and
gives us the answer in Q. 90:12-17: And what will explain to you this uphill task, this
steep ascent? It is to free the bondsman (the slave) or the giving of food in a day of
privation to the orphan with claims of relationship or to the indigent down in the dust;
then they will be of those who have faith with firm and irrevocable conviction, and enjoin
patience and enjoin deeds of kindness and compassion. There are different types of
slavery: political, social, industrial. We may be a slave to our own wealth, to our own
passions, to power, to drugs and drug-lords, etc. We must liberate ourselves and our
men and women from all kinds of slavery, and from all kinds of exploitation. Only when
we have done this will we be counted among those who have firm faith with irrevocable
conviction, meaning that faith is not only on our tongues but it has entered and is firmly
embedded in the deepest layers of our hearts. By liberating ourselves and our men and
women from all kinds of slavery and exploitation, we would be able to transform our
Muslim ummah into a most progressive one. And if we have done this, we are then
ready to climb on the fourth rung of the ladder.

IV. The fourth level of irt al mustaqm: thr |


Derived from the word thara meaning to prefer, thr is the quality of giving preference
to the needs of others even in times of adversity (Q. 59:9) and is thus the quality one
must develop to enter the fourth stage, which is more difficult than the preceding three
stages.
A person aspiring to the level of thr is on a much higher spiritual plane than most
of us. He places the needs of others above his own. The quality of thar which is
identified in such persons is highly praised in the Quran (Q.59:9). Those possessing
thar give preference to others over themselves in spite of their own poverty, as
exemplified by the Anr (The Helpers) of Madnah. Such people achieve success and
prosperity. The best charity is that which is given when the person himself is in need
and is struggling. (adth: Abu Dwd). In the same manner, if we have a good shirt
and a torn shirt, we give the beggar the good shirt and keep the torn shirt for ourselves,
CHAPTER III: The straight path or As-sirat al mustaqym 263
although this is something that is hardly ever done in real life. We have heard the story
of the man whose briefcase was stolen. He then drew the thiefs attention to his wallet
which contained all the money!
Thinking of others and wishing them well at this stage, means also wishing our
enemies well. We must make a good dua or supplication for them. This might be rather
difficult for at times some of us wish evil (Q.17:11) even for our friends and relatives
who have done us much good. Therefore, wishing good to come to our enemies is even
more difficult. It is easier to give in to such random thoughts such as Let their house
burn down; let their children be kidnapped; let them die in a car accident or be crippled
for life. We forget that they believe in the same Allah that we do and they may be far
better than us in His sight (Q.49:11), and hence, their counter duas may be granted
sooner than our evil wishes. Indeed, wishing disasters on others is expected to recoil
and backfire on us instead (Q.9:98). Do unto others as you have them done unto you is
a saying that comes to the acid test whenever the situation is reversed. So, we see now
how difficult it is to be on the fourth rung of the ladder on the Straight Path, because we
have to wish well, not only for our friends, but also for our enemies. After having done
that, we are now ready to climb higher on this Straight Path leading to Allah and this
involves still greater sacrifices.
Whenever we find ourselves in distressful situations, we must bear in mind that there
are others in worse circumstances than us to whom we should direct our relief efforts,
especially in those areas where the problem is due to mans inhumanity to man. Because
of the deep concern about the welfare of others, we may even sacrifice our own quota
for others, foregoing our own needs. A joy shared means a joy doubled, while a problem
shared means a problem halved. Our motto should be: Allah above others and others
above self.
Here the word altruism comes to mind. It is derived from the French altruisme,
meaning for others and denotes the regard for the needs and welfare of others. The
French expression Vivre pour autrui means to live for the sake of others. It is the very
antithesis of egoism (self-interest and selfishness). The humble bee, from which
mankind has not yet learnt a lesson, is the ultimate example of altruism. This is in spite
of Allah having included a chapter called The Bee (Al-Nal) in the Holy Quran.

The Bee: It is the female worker bees (which do not reproduce) that collect nectar from
far away places, and look after the colony comprising the queen, the worker bees and
the drones. The worker bees feed them, communicate with them, look after their
welfare and show the other bees the direction where the nectar is by a dancing
technique. Bees also leave chemical clues in the form of scent trails outside the hive to
mark the food source and the route to it. The queen bee only lays eggs, which when
fertilised by a male bee called a drone, reproduces more queen bees and worker bees
that are always females, which do not reproduce. The drone dies soon after mating with
the queen. The queen also lays unfertilised eggs and by this process of asexual
reproduction (called parthenogenesis) reproduces drones. Drones do not sting and
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 264
cannot feed themselves. They are fed by the female worker bees. The only function of
the drone is to mate with the queen and die soon after. It is an amazing phenomenon
that the worker bees who are all females devote themselves wholly to the welfare of
others during their life time, without any expectations of continuing their own progeny
and having any off-springs. More amazing is the fact that our leader Prophet
Muammad

who did not study entomology in a medical school, had the knowledge
that it is the female bee that collects the nectar (Q. 16:68-69). (Grammatically, the bee
is also female. We also observe in Q.16:68 that it is not only human beings who can
receive way (inspiration) from Allah but an insect like the bee could also be inspired by
Him).

V. The fifth level and upwards: Shahd / shuhad
This is the level of martyrdom, comprising the shuhad, which includes all those who
have given up all their possessions, time, money, talents, and even their life, in the way
of Allah. Martyrdom is dying or suffering for a great cause; but it is the cause, not the
death that makes the martyr.
And so, we climb up the ladder, climbing many steps before achieving the highest
spiritual qualifications. The staircase comprises many individual steps and each individual
has to climb it individually one step at a time so as to accomplish the nearness to Allah,
which makes us one of the muqarrabn. Once we have climbed the higher step, we
must stay there and then climb higher again and ensure that we do not revert to the
step below.
Giving ones life for the sake of Allah, e.g. in defending religion, and with the
expectation of the highest spiritual award of being called a shahd (martyr), is the
highest act of doing the shahdah. It is the greatest achievement. Although most of us
know that our life belongs to Allah and that death will overtake us at the appointed hour
(Q.3:145) and place (Q.4:78), we hardly ever dare to volunteer to become shuhad.
In Q.2:154, Allah says that those slain in Gods Way are not dead; they are alive but
we cannot perceive them. They receive their nourishment from their Sustainer
(Q.3:169). The soul of the shahd is forever marching forward as during battle.
Martyrdom has been well exemplified in the immortal name of Imm usain, a
grandson of Prophet Muammad

. Over the ages there have also been many minor


usains among the Muslim ummah that have attained martyrdom for the sake of Allah.
A shahd who dies in battle in defence of his religion is in a state of ritual purity; the
body need not be washed for burial purposes, and he is considered a high ranking
person, in the company of prophets, truthful persons, martyrs and the righteous people
(Q.4:69). In this verse, we notice that persons who always speak and abide by the truth
have a higher status than martyrs.
It has been said by the Prophet

that, The ink of the scholar is more sacred than


the blood of the martyr. This is because the scholar spends all the available time of his
life, given to him by Allah, towards clearing the different avenues that lead to Him.
CHAPTER III: The straight path or As-sirat al mustaqym 265
In this group are also included those who make the maximum sacrifice by giving all
that they have. Prophet Muammad

did not leave anything behind except the Quran:


' ' . _.

bi kitbillh: He bequeathed Allahs Book, i.e. the Quran. He would


not keep any wealth with him in cash or kind, but gave it all to the needy before sunset
every single day. No wonder, one of his names was Al-Qsim (The Distributor). He gave
out 100% in charity of what he had.
As we arrive nearer to Allah, SWT, and to His divine qualities, we become one of the
muqarrabn, i.e. the people nearest to Allah.
Allah is the Master of the Stairways (Q.70:3). To reach Him, we have to go up one
step at a time on the ladder. It takes angels and r (soul) 50,000 years (Q.70:3-4) to
reach to the top. It will take human beings much longer (with 70,000 veils between man
and Allah) (adth).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 266

| . .| i .| l|

.
.





(7) irt al ladhna an amta alyhim ghyril maghdubi alyhim
wa lad dlln
This verse can be translated as: The path of those whom Thou hast rewarded (because
of their endeavour) or on whom Thou hast bestowed Ne mat (grace); not the path of
those who have earned Thine anger nor of those who have gone astray.
i .| l|


IRT AL LADHNA AN AMTA ALYHIM:
'

Anamta is derived from

nemah which means blessing, grace, favour, bounty.


The above sentence is commonly translated as The path of those whom Thou hast
favoured, but it could also be translated as The Path of those whom Thou hast rewarded
(because of their endeavour). This Straight Path is ours for the asking once we have
fulfilled certain conditions.
Allah has lavished on us His bounties, both seen and unseen, including knowledge of
various arts and sciences in the heavens and in the Earth under our servitude (Q.31:20).
He has bestowed more on some than on others (Q.17:20:21). All bounties proceed from
Allah. They may be material gifts such as food, money, clothing and housing, or the
intangible and abstract gifts, e.g. knowledge comprising the various sciences including
space travel, atomic energy, etc., and spiritual insight of good and evil, quality of love
and forgiveness and others, and above all, mn, i.e. sincere faith.
However, the word anamta is closely related to inm, meaning a prize or an award
of merit. If we study hard and come first in the class in our school, we get an inm or a
prize as a reward for our achievement. _'.

' _

Wa an lysa lil insni ill


m sa : And man can have nothing except what he strives for, (Q.53:39). Every person
receives the reward by the measure of his own endeavour. If we are searching for
pearls, we must dive deep, under high water pressure, to look around and search for
them. Moreover, whoever strives, strives for himself (Q.29:6). Believers who remain
inactive in this life will not be rewarded like those who struggled and sacrificed (Q.4:95-
96).
..:.....:..


- ,...

.- .



...,..:;


..>.-





Har koo amal nakardo enaayat omeed daasht; daaneh na kaasht ablaho dakhl intizaar kard; .Naa burdah
ranj ganj moyassar namee shawad: Mozd on greft jaan beraadar k kaar kard: (Shaikh Sadi): Anyone
who did not do good and expected favours; the fool did not sow the seed but expected
an income. Without toiling it is not possible to amass the treasure; he reaped the
harvest, dear brother, who worked hard for it. The poet advises us that through
steadfastness and perseverance, we should focus on what we want to achieve and keep
ploughing away at our task with all our might to bring it to fruition.
CHAPTER III: The straight path or As-sirat al mustaqym 267
Without striving, sorrow and suffering, even the best of us cannot obtain our full
stature. This shows that the bestowing of the Straight Path (irt al Mustaqm) should
not be taken for granted. For us to be guided on the Straight Path, we have to strive
constantly with the object of being gifted or favoured or having it bestowed upon us. We
should work hard towards the achievement of the Straight Path, which will become our
cherished prize. The Straight Path will be rewarded to us as a prize, only if we strive
hard working to achieve it. Hence, iral ladhna anamta alyhim should be translated
as The path of those whom Thou hast rewarded (because of their endeavour) or, on
whom Thou hast bestowed nemat (grace).
Who are the people who have received such rewards as favours? Allah mentions four
categories of people:
'. .''. '. .' ' ' .' .. _'. ' .

.
.

. .

..'

Whoso obey Allah and the Apostle, they are in the company of those whom Allah has
rewarded favours, of (1) the Nabiyyn,(2) the iddiqn,(3) the Shuhad,(4) the lin.
What a beautiful Society of Friends! (Q.4:69).
(1) Nabiyyn (sing. nabi) are the prophets who are born to guide mankind, the final
prophet being Prophet Muammad

.
(2) iddiqn (sing. sadiq) are those persons who speak the truth and abide sincerely by
the truth, as exemplified by Sayyidina Abu Bakr (R.A.). Speaking and abiding by the
truth is so important that, in this verse, it is given preference over the shuhad and the
slin.
(3) Shuhad (sing. shahid) are (a) witnesses who testify to the truth of the shahdah,
and (b) the martyrs who, by their word and action, bear testimony to the very end, and
are prepared to die for their convictions, an excellent example being Imm usain
(R.A.). The state of shahdah, as stated by some scholars, can also be achieved by the
tongue of the preacher, the pen of the devoted scholar, the wealthy mans contribution
as well as the life of the Mumin.
(4) lin (sing. slih) are the large group of ordinary people like most of us who are
righteous in word and deed (Muminn and Mumint) and who practice good deeds
exclusively for Allahs Pleasure, this being the sum and substance of mn. They will be
recipients of an excellent reward of a Blissful Home in heaven (Q.29:58).

.|


Ghyril maghdbi alyhim
The root word of maghb is ghaab meaning wrath or anger. The above sentence is
usually translated as Not the path of those who earn Thine anger.
Who are the people who incur the wrath of Allah and become maghb? It involves
a deliberate act of commission on the part of a person to incur Allahs wrath. If we have
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 268
read the Quran, and still do not follow the message or worse, act contrary to Allahs Will
and Commandments, then we deserve Allahs wrath. If we know the difference between
right and wrong and still adopt an indifferent or couldnt-care-less attitude, and oppose
Allahs advice or make a mockery of it, then we will surely incur Allahs wrath and
become maghb.
The following categories of people incur Allahs ghaab or wrath:
(A) The hypocrites and idolaters (Q.48:6).
Who are the hypocrites? Hypocrisy (from Latin hypocrita meaning actor pretending on
the stage) implies pretence of belief. The hypocrites have a double face and a forked
tongue. They mean one thing but say something different. Allah Himself bears witness
that the hypocrites are indeed liars (Q.63:1). Hypocrites are also seen crying with their
eyes brimming with crocodile tears, and often pray only to be seen or noticed (Q.4:142).
The real person deep within them is different from the outward appearance which is
masked in all reverence and piety to impress others. They are pious in words but sinful
in deeds. They have double standards and desire the honour of which they are not
worthy. They have deceit in their thoughts, mockery on their lips and mischief in their
hearts. With all due reverence, the length of the gown or the beard has not enough
correlation with an individuals piety.
Allah has warned us in Q.61:3 about saying what we do not do, and again in Q.2:44,
Do you enforce good conduct in others and forget to practice it yourself, and yet you
study the scripture? The rules to be adhered to, is what a hypocrite expects of others
but does not follow this dictate himself.
The munfiq (hypocrite) presents himself as a dear friend and a sincere advisor
showering false compliments and assurances. The opinion he gives privately in his
reception room is different from what he gives in public speech. There are four signs of
a hypocrite: (a) when he speaks, he lies, (b) when he makes a promise, he does not
honour it, (c) when he is trusted, he cheats and betrays his trust,(d) when he quarrels,
he uses foul language. (Hadth: Al-Bukhri).
In the lifetime of Prophet Muammad

there were three categories of inhabitants in


Madnah: (a) the believers, (b) the disbelievers (kfirs), (c) the hypocrites. Most of the
hypocrites were from among those posing as Muslims.
Because hypocrites pose as trusted friends, here is an appropriate proverb:
'

_'' ' _' '


.

God, deliver me from my friends; as for my enemies, I could deal with them.
(B) Those who continue rejecting the signs and the lessons of Allah (Q.2:61). We are
warned against mocking Allahs revelations in Q.2:231; 46:26.
(C) Those who dispute about Allah and utter disbelief after having accepted Allah
(Q.16:106; 42:16).
(D) Those who intentionally tell lies and swear to falsehood knowingly (Q.58:14). Man
tells lies oblivious to the consequences. The basis of the intensity of lying is related to
how much damage it has caused; hence lying under oaths and testimony is more
damaging, and the punishment for such a sin more severe. Islam lays emphasis on truth
CHAPTER III: The straight path or As-sirat al mustaqym 269
and does not tolerate ambiguity or double meaning giving rise to doubt or
misunderstanding.
(E) Those who commit homicide (4:93).
(F) Those who retreat in war while defending the religion of Islam (Q.8:16).
We must always be cautious not to incur Allahs wrath, because on whomever Allahs
anger alights, the man is hurled to ruin (Q.20:81).

| .


Wa lad dlln: (Nor those who have gone astray)
There are many verses in the Holy Quran describing the types of people who have
strayed from the Straight Path:
.'. . :. . .


'

'


And whoever disbelieves in Allah, His Angels, His Books, His Apostles and the Day of
Judgment, has strayed far, far away. (Q.4:136). In the above verse, which is the very
antithesis of faith with firm conviction called mn, five categories of people are listed
who have strayed from the Straight Path and are called lln, viz.:

(A) Those who disbelieve in Allah:
(i) Whosoever associates partners with Allah has strayed far (Q.4:116; 22:12).
(ii) The prayer of the unbelievers goes only astray (Q.13:14; 40:74).
(iii) Those who reject faith and hinder others from the Way of Allah, have strayed far, far
away from the Path (Q.4:167; 47:1).
(iv) Whoever changes from faith to unbelief has strayed without doubt from the plain
road. (Q.2:108)
(v) Those that reject faith after having accepted it, have strayed. (Q.3:90)
(vi) Those who follow selfish motives and worship other than Allah, stray. (Q.6:56).
(vii) Leaders who deliberately mislead. We are not only responsible for our own wrong
actions, but for those of our juniors and subordinates too, who commit evil because of
our examples and teachings to them. (Q.7:38).
(B) Those who deny the presence of angels.
(C) Those who deny Allahs Books containing Revelations. Allahs guidance is found in
the Holy Quran.
(i) Whoever follows Allahs guidance will not stray. (Q.20:123; 6:77).
(ii) If we follow most of those on Earth who conjecture and guess, they will lead us
astray from Allahs Path. (Q.6:116).
(iii) If we dont spend in Allahs Way, we are obviously astray (Q.36:47).
(iv) Allah leaves to stray those who are oppressors and evil-doers (Q.14:27), and
whoever Allah leaves to stray, no guide has he (Q.13:33). Whoever goes astray, it is his
own loss. (Q.10:108).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 270
(v) Those who conceal Allahs revelations are buying error in place of guidance
(Q.2:174-175).
(vi) Those who follow Satan (Q.4:60; 4:119). Satan inflates the ego and incites vain
desires. Satan uses suggestions and whispers to control the mind, to lead people astray.
Allah never takes as His supporters those who lead others astray (Q.18:51). Such
persons lead astray none except themselves. (Q.3:69)
(D) Those who deny the Apostle. If anyone denies Allah and His Apostle, he has indeed
clearly strayed. (Q.33:36)
(E) Those who deny the Day of Judgment:
(i) Those who do not believe in the Hereafter have strayed far. (Q.34:8)
(ii) Astray are those who love this life more than the Hereafter, and who hinder men
from Allahs Path and seek in it something crooked (Q.14:3).
(iii) Those who deny Allahs signs and of meeting Him in the Hereafter. Their efforts are
wasted in this life (or their efforts have strayed while they thought they were doing
good) (Q.18:104-105).
(iv) Those who have bartered guidance for error are: (a) those who say they believe in
Allah but dont mean it, or (b) those who make mischief in the name of peace (Q.2:8-
16).

However, when the Quran mentions people on whom falls the wrath of Allah
(maghbi alyhim) and those who stray from the straight path (lln), it does not refer
to any particular nation or religious community, but instead it means all those who have
left Allahs Path. Those of us who think that maghubi alyhim are Jews and that llns
are only Christians are mistaken. When we examine ourselves critically on the standards
laid down in the Quran, we find most of us Muslims coming under the title of maghubi
alyhim and llns.
N.B. Strong and firm faith in the Hereafter not only guarantees us a blissful life in
Heaven, but also makes this Earth a more safe and secure place to live in, by making the
rest of us more responsible for our actions.
As a further warning, Allah says that the punishment in the Hereafter for those who
stray is appalling (Q.7:38). In contrast, for those of us who are in the gardens of eternal
bliss, the conclusion of the prayer will be:-

| . |



AL AMDU LILL HI RABBIL LAMN: Thanks and Praises to Allah, the
Cherisher and Sustainer of All the Worlds and all beings (Q. 10:9-10). MN !


PART II
CHAPTER IV : Relationship between man and Allah

History of man:
Man was born into this mysterious planet Earth with no apparent set of instructions, no
maps, nothing but only his instincts, intuitions, and reasoning abilities to find out for
himself where he came from, why he is here, and what he is supposed to do. He had
emerged from his mothers womb where he was in a state of darkness, ignorance and
devoid of free-will (Q.16:78). Since time immemorial, man has been submerged in deep
thoughts trying to find the answers as to the origin and purpose of God, the universe,
limits of space and time, the reason for his own existence and whereto he will be going
from here. Not finding suitable answers in spite of his intelligence, he returns to where
he first started his trend of thoughts.
Once a person is born, he is destined to become a part of history, and indeed, he
can contribute importantly to history. Mans life on earth is especially meaningful and
significant, since he is endowed with capability to make immense contributions to
humanity in this world and only to himself in the Hereafter.
However, every Muslim accepts what is revealed in the Holy Quran, viz. that Allah
began the creation of man (Q.32:7) from sounding clay (Q. 55:14; 15:28), the sound of
which could never be obliterated and could be retrieved for ever. Mans body was
formed from wet clay moulded into shape and then dried until it could emit sound, like
pottery. (_

all means clay which produces a sound after it is dried, like an


earthen pot). It is suggested that once emitted, all sounds can later be retrieved by
sufficiently sophisticated equipment. It stands to reason therefore, that all human
utterances are already recorded for evidence in the Hereafter in the remnants of this
sounding clay, and we should accordingly be extremely cautious of what we say. Any
stone that we see on the street was once part of a group of human beings like you and
me, walking, talking and going about their business. Now it cannot talk, as this Urdu
poem tells us:
i..... ..:,,:.:,: -..;:-
:

,..:...`,


.....:l . ,.....,.,. .,, -:,.
Mein guzra hua waqt hoon zamaan mein; mujh ko aawaaz na d ab k ee; Zameen kaa y tokra jes mein
meree zindagee h; khaak kee chaadar k neech gal- s lagaa kar mujh- kah rahaa h; k chaalees
saal s yahan dafn hoon mein; lykin es aawaaz k mein sonn naheen saktaa. I am a past one in the
history of time; no one should call me now; this piece of earth is where I live, covered
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 272
with dust which tells me lovingly that I am lying here buried for last forty years; however
I cannot hear what this voice is telling me.
Every stone we pick up on the road has a thousand stories to tell us, of kings and
queens, sinners and saints, princes and paupers, oppressors and the oppressed, all
compounded into one. One Day in the Hereafter, this stone, made originally out of our
dust, will speak out (Q.99:4). A mass of dust develops into a fully grown human being,
only to become a mass of dust once again, to be incorporated in the stone. Only life can
create life. Life cannot be created from matter except by Allah saying _


Be and
he was (Q.3:59).
Allah then fashioned man and breathed into him from His own R (soul) so as to
qualify him to act as His vicegerent on Earth. He gave him knowledge of all things
(Q.2:31), a knowledge which was denied even to the angels. Then He gifted him with
hearing, seeing, reasoning and made him much wiser. Then He gave him the free will
for the trusteeship to accomplish the Design and the Will of Allah. Man has now been
given the choice and the free will of: (a) thought, (b) intention, (c) decision, and (d)
action. We have the choice and the power to choose our own behaviour by obeying
Allah or Satan, whomever we wish. We have the free-will to wrong others or do utmost
good. And verily, We created man from an extract of clay. Then We placed him as a
drop (of sperm) in a safe custody (womb). Then We made the sperm into something
which clings; then of that clinging material We made a lump of flesh (an embryo); then
We made out of that lump bones and clothe the bones with flesh (foetus); then We
developed out of it another creature (human being). So blessed be Allah, the Best to
create. (Q.23:12-14).
To begin with, we were so small in the womb of the mother, smaller than the period
at the end of this sentence, that we had to be put under the microscope to be seen. And
here is a adth narrated by Abdullah bin Masd and recorded by Imm Muslim: The
matter of creation of one of you is put together in the womb of the mother in forty days,
and then for a similar period he becomes like something which clings like a hanging stalk
and then a lump of flesh for a similar period. Then Allah sends an angel who is ordered
to write down four things. He is ordered to write down his provisions, his life span, his
deeds and whether he will be blessed or wretched.
By referring to r as from Him, Allah has given man a special place of honour
among His creatures. Man finds himself (Q.16:13) in this richly endowed Technicolor
world, in an animal body with a built-in divine rh that acts as a special sensor. Divine as
well as satanic attributes co-exist in the same individual and he has a choice and a free
will to adopt and follow any of these attributes. At present, the society of human rights
believes that if man has a satanic drive and there is no harm involved, then he has a
right to be wrong, but Islam emphasises that a satanic drive (e.g. homosexuality) is an
evil act and it is wrong to be wrong.
Each one of us comes to this world with a mission to perform. As soon as that
mission is completed, we return to Him. The reason that we are still alive is that we have
not as yet completed our mission. What we are now is a gift from Allah but what we
CHAPTER IV : Relationship between man and Allah
273
become before we die is our gift to Him. No matter what we are, each one of us is
unique and is destined to play a part in the Scheme of Things in Allahs Plan. Allah will
not do for us what we can do ourselves. Those of us who are aware and strive to make
use of the excellent attributes of our divine link (called rh or soul) can climb up the
ladder towards Allah much faster than others. Possibilities are limitless. Too often we
have noticed that others did the jobs we said we couldnt do. Man, no matter to what
race, colour or community he belongs to, can ascend to the presence of Allah, Who is
the Commander of the different ways of Ascent (Q.70:3), However, this ascent is not
easy. Being endowed with this r from Allah (Q.15:29), man has the ability to surpass
the angels, but the choice to make this effort will always be his own. In this context,
Shaikh Sadi advises:
.:~.:.

...,r..-. ...:.

..:.~.

Gar taqwiyat konee z Malak bogzarad bashar; war tarbiyat konee b sorayyaa rasad saraa: Pydaa bowad
k band b kooshesh kojaa rasad; baalaa y har saree qalamee raft az qazaa. By practising taqw
(God-consciousness), the human being can surpass an angel; and if you lead him on the
right path, this earthly body will ascend to the seven clusters of stars in Taurus
(Surayya); it is evident how (high) a man could reach with striving; it is written in the
destiny of every person.
Because man was granted the divine trust of r he is entitled to become Allahs
khalfah (vicegerent) on earth with certain limited and delegated powers. He has some
ability to subject natures forces to his own use, Insha Allah (God willing), for the benefit
of mankind or Madhallah (God forbid), for his own destruction.
After Allah breathed into man from His Own R, He commanded the angels who
possess electromagnetic energy to perform sajdah (prostration) in obedience to man and
thus become subservient to his commands (Q.2:34; 38:72). Because of his knowledge,
man now has some command and mastery over nature and also over the angels.
After having given man the knowledge, Allah gifted him the free will, for man to
prove for himself whether he is worthy of the trust and responsibility to accomplish the
designs of Allah or not. With determination, man can uncover, select, re-shuffle and
synthesise already existing facts, ideas and skills. Man is now Allahs khalfah on earth
(Q.10:14). Khalfah means a vicegerent or agent, and he is being watched by Allah as to
how he behaves in the discharge of his duties as a trustee.
Neither Allah nor His Apostle would force a person to do right or wrong. The decision
rests entirely in mans own hands, because Allah has given man the free will to develop
his own personality, and will power. It is for this reason that in Islam stress is laid on
building the foundation of personality on piety and Allahs good pleasure (Q.9:109).
The supreme achievement is the achievement of a perfected personality which
requires a lifetime of utmost effort, striving and sacrifice. Because man is a special
creation, and was given freedom to exercise choice, he is at liberty to offer something
special as his own contribution towards his fellow-beings, as expected of any of Allahs
khalfahs on Earth. Allah made man a Khalfah on the earth. He is watching him how he
acts, (adth). If we want to, we can perform this task poorly, or in an excellent manner,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 274
by doing small things in a great way and ordinary things extraordinarily well. Allah has
placed us as His vicegerents or agents, only on this planet Earth (Q.10:14; 35:39) and
has exalted some of us in rank above others to try us in the various gifts He has given
us (Q.6:165).
Although man has limited free will, the power of free will gives man some mastery,
bringing him nearer to the God-like command of nature, albeit Allah has the final
Mastery and Will. The perfect vicegerent is he whose action reflects the Will of his
Principal, as exemplified by Prophet Muammad

, a perfect example of a perfect man.


Man was offered the job of khalfah as a trust (amnah) and he foolishly accepted it
(Q.33:72). This was an extremely difficult task but man was stupid and reckless for
having taken up this trust when the heavens, the earth and the mountains refused to
undertake it. This trust involves a covenant between Allah and man, an agreement
between two unequal parties, divine and human. It governs mutual relationships and
man can discharge himself equitably only with Allahs assistance and guidance.
Allah gives a trust to a person together with the power of disposal. The Giver of the
Trust expects that the trustee would use it according to the Will and conditions laid
down by Him. Man thus lives on this Earth as a trustee, and a trustee is someone who
does not own things as a matter of right, but is merely responsible for their proper
management.
We must ask ourselves daily: have we committed any breach of that Trust?
Man embarks on this life involuntarily to spend an allotted time in this temporary
guest house called Earth. Mans creation was Allahs choice, and man himself had no
choice in the matter (Q.28:68). We did not know whether we would be born as males or
females (Q.42:49), or hermaphrodites or we would not be born at all if one or both our
parents were barren (Q.42:50). Man had no choice even in choosing his parents;
otherwise most of us would have chosen to be born in a royal family.
Both man and jinn were created for service in this world, to serve only for the cause
of Allah (Q.51:56). Man can achieve his own self-development and the attainment of his
high destiny, by obeying Allah, the motive being, Seeking the presence (literally Face
or Countenance) of Allah, (Q.2:272). This quest to achieve Allahs good pleasure,
nearness to Him and felicity in Heaven (Q.3:14-15), is an arduous task and mankinds
high and noble destiny.
Man is created in a state of helplessness and weakness (Q.30:54); in toil and
struggle (Q.90:4); he is ignorant (Q.33:72), forgetful (Q.2:286), ever hasty (Q.17:11),
impatient (Q.70:19), fretful (Q.70:20), argumentative (Q.18:54); unjust and ungrateful
(Q.14:34; 22:66; 100:6), miserly and tight-fisted (Q.17:100), weak in flesh and in
resolution (Q.4:28) and in a state of loss (Q.103:2). Man was created into the best
stature ahsani taqwm (Q.95:4) and then reduced to the lowest of the low asfala sfiln
(Q.95:5). At his best, man is weak and in dire need of Allahs assistance. He is created
weak and helpless; then he gains strength, and later again becomes weak and hoary
headed (Q.30:54). Man creeps during childhood and bounces into youth. He is macho in
CHAPTER IV : Relationship between man and Allah
275
his manhood but weak in his old age, when he prepares himself to go once again into
the earthly cradle, which was prepared for him by his destiny.
Life is an on-going drama punctuated by challenges we encounter. It is not so much
what the challenges are, but how we deal with those situations, that teach us how to
become closer to being the persons we were intended to be, viz. Allahs khalfahs on
Earth. A khalfah is expected to act as Allahs instrument for change of adverse
conditions prevailing in the society. But, before we can change the society, we have to
make the change in ourselves. We have a duty to make this world a better place for
tomorrow, by making heroic efforts on a voluntary basis, to help the disadvantaged in
the community, and to remove their chains of exploitation and slavery manifesting itself
in various garbs. Service to mankind is service to Allah.
It is possible for man to change himself, his society and his environment so as to
conform to the divine pattern. Perfect bipedalism, not found in animals, freed the human
hand, with proper arrangement of the fingers and the thumb, to perform difficult tasks
with dexterity. Through the neo-cortex (new brain) responsible for conscious thinking
and planning, man can modify the environment. Rather than man adapt to the
environment, man can make the environment adapt to himself. However, caution must
be used, in case we abuse our knowledge. Man is indeed capable of doing so, and
hence, he has also been made responsible for all that he does. Allah has invested man
with His trust with mans own consent, in spite of a strong possibility of it being often
violated. This Divine Trust is for the fulfilment of the Divine Will by man, who is endowed
with the liberty to accept or reject this Trust, and this man is free to exercise his liberty
in any way he wants. Allah has given man the freedom to behave or misbehave; he is at
liberty at all times to obey or to disobey Allah and His Messenger.
Man was created as a single being and he shall be resurrected as a single being,
exactly as he was on Earth (Q.17:99; 6:94), when he will be asked to account for the
use of whatever talents and resources Allah provided for him in this life. These talents
and resources that Allah has placed at his disposal are a trust or an amnah from Allah.
Allah has subjected to man all that is in the heavens and on Earth (Q.45:13). Hence we
are advised to study sciences such as biology, geology, astrophysics, bio-technology,
etc. (Q.41:53). As trustees or managers of this trust on planet Earth (khalifa fil ar), we
must fulfil the needs of our own body and soul, as well as that of the community and the
environment. Present environmental problems are warning us of our true roles as Allahs
khalfas (care-takers) on Earth. This planet is our temporary home as well as the home
of all other living beings, and also of our future generations. To achieve all these, Allah
has given man: (a) the Book of Revelations (to distinguish right from wrong), (b) the
Balance (of judgment), and (c) iron (for material progress and benefit of mankind).
Certainly We sent Our messengers with clear signs and sent down with them the Book
and the Balance (of right and wrong) that men may stand forth in justice, and We sent
down iron in which is great might as well as many benefits to mankind. (Q 57:25). This
verse confirms the extra-terrestrial origin of iron in our planet.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 276
It is now left to man to see for himself where he is heading. With all his scientific
knowledge, he thought that he is a successful problem-solver and can adapt himself to
the environment, but instead he has made the environment adapt to mankind. This is an
exercise, which could ultimately prove fatal. It is now widely believed that man has
become an endangered species. Let us see now how man uses his brain.

Shayn (Satan, the devil)


Shayn (Satan) known in common language as the devil has his personal name as
Ibls (Lucifer). In most Islamic dictionaries Shayn (Satan) is described as every proud
and rebellious one among jinn, men and animals. Another name for Shayn portrayed
as evil is ght (Q.2:256). The root word of Shayn is

shaana, which means, he


was far from the truth and mercy of Allah.
The word devil is derived from Latin diabolus, or Greek diabolos, meaning
slanderous, used also in ancient Greek to identify a person as a slanderer. Shayn or
the devil is any authority or power which deviates from or revolts against the laws of
Allah. Thus persons who are the ring leaders of those opposing Allahs system are called
Shayn (plural) (Q.2:14). The tribes whom Prophet Sulaimn, pbuh, brought under his
control and put to work were also called Shayn (Q.21:82; 38:37).
The personal name of Shaytn is '

Ibls. Its root word is _ . b-l-s or '


ablasa meaning to despair and remain silent with grief, because Ibls has nothing to
expect from the mercy of Allah. He is also called Aduwwallh (Enemy of Allah). The
English name of Ibls is Lucifer. Lucifer in Latin means light-bearer or light-bringer from
the Latin lux (light) and ferre (to bear or bring) and is also the name of Satan (Ibls)
whose blinking light illuminates a sinful path for us to follow. In the Bible (Corinthians
11:14-15) we have been told that Satan keeps transforming himself into an angel of
light.
Venus, the brightest object in our sky except for the sun and the moon, goes both by
the name of the morning star, when it appears in the East at sunrise, and also the
evening star, when it is in the West at sunset. Incidentally, Lucifer is the name for this
shining planet Venus when it appears as the morning star to greet us. (There is an
enzyme called luciferase. It helps a glow-worm convert chemical energy into electrical
and mechanical energy and into visible light. This is called bio-luminescence and is found
in fire-flies, glow-worms and many fishes. Light is emitted when one of the reduced
flavins reacts with luciferase and oxygen).
When Satan poses as a pseudo-god and wins over the person, the self of the man
becomes centred on selfishness, self-gratification and self-righteousness, in spite of the
knowledge of its hidden beastly nature. Satan sees us from a place where we cannot see
him (Q.7:17) and he catches up with us. In fact, he is always well-prepared while we are
not. Love of lusts appeals to man (Q.3:14) and he takes the shorter and the easier route
to pleasure due to his hasty nature (Q.17:11; 21:37). Satan is ever-ready, gives man a
CHAPTER IV : Relationship between man and Allah
277
hearty welcome and guarantees satisfaction once man listens to him. Satan is an
experienced hypnotist and has a well-known reputation for brain-washing most of his
clients. He works through the mind and gains their confidence. Hypnosis is a trance-like
state characterised by an altered state of consciousness, diminished will-power and an
increased response to whispers and suggestions, during which Satan teaches man to
follow him in wickedness, deceit, indulgence in harm activities, ingratitude to Allah, and
makes people forget to remember their Creator. Because Satan is a jinni, (jannah means
hidden), he is concealed from our eyes. No one has actually seen Satan in person and
hence we are not informed about the particulars of his features.
In the stories about Prophet Sulaimn, pbuh, a Shayn is nothing more than a jinn,
superior in knowledge and power to other jinn. An intimate Shayn (qarn) is an awful
personal companion (Q.4:38). If we do not care to remember Allah, He appoints Satan
as our close escort (Q.43:36). Everyone has an individual Shay n referred to as a qarn
or companion (literally: the one indissolubly united with every man) and this qarn
encourages mans immoral and wicked desires.

The story of Satan / Shayn / Ibls
Sequence of Events: The story begins long before the creation of man from dust,
when only angels inhabited the universe. Allah said to the angels that He was going to
create a vicegerent (khalfah) on Earth. The angels, who were created from light and
who have no will power of their own, asked Allah why should He want to place on Earth
someone who will make mischief and blood-shed, while He already had the angels to
glorify Allahs Holy Name for ever and be always completely obedient to Him? Allah
replied that He knew what they did not know (Q.2:30).
Allah fashioned a human being from clay, breathed into him from His Own r
(Q.38:72) so as to qualify him as His vicegerent on Earth and named him Adam. (Allahs
own r denotes something extraordinary that Allah Himself created for Adam).
Indeed, dam is derived from the word :'

adm which means soil of the surface of the


earth. While animals were also created from this soil, they have no rh. It should be
noted that human beings possess some animal-like qualities, and that humans and
animals share some common genes in their chromosomes. Biologically, both human
beings and animals are classified under the animal kingdom. However, in spite
of humans and chimps being nearly 99% identical at the level of their DNA, chimps do
not possess r.
Q.2:30-33 describes the conversation between Allah and His angels at the time of
the creation of the first man. Allah taught Adam the names of all things, i.e. various arts
and sciences (Q.2:31), a knowledge which was denied to the angels. He then
commanded the angels to bow down to Adam, i.e. to serve Adam (Q.2:34; 38:72). All
bowed down in obedience to Allahs command, except Ibls who was present in the
company of angels and who was arrogant and refused to obey Allah (Q.7:11; 15:30-31;
20:116; 38:74). Ibls (Satan/ Lucifer) refused to bow down to Adam on the ground that
he was created from fire and Adam merely from clay (Q.7:12; 15:33; 38:76). Ibls was a
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 278
strict and dedicated monotheist and would prostrate before no one except Allah. He was
a great bid (slave), a leader of the angels and an lim (scholar par excellence). Bowing
or prostrating before some one does not mean doing ruku or sajdah only. It also means
obeying instructions, which Satan was not prepared to do. Allah banished Ibls for his
disobedience (Q.7:13; 38:77) and put His curse on Ibls until the Day of Judgment
(Q.38:78).
Ibls, in all humiliation, disgrace and ignominious dishonour, then asked Allah for
respite till the Day of Judgment, saying that in the interim, he would lie in wait for those
believers who are on the Straight Path, and attack them from all sides (Q.7:14-17;
38:79-82). This respite was granted (Q.7:15; 38:80) to mislead people until the Day of
Resurrection. At the same time, Allah also warned Satan that those who follow Allahs
guidance will not go astray nor fall into misery (Q.20:123) and that Allah will fill Hell with
Satan and his followers (Q.38:85).
After his creation Adam began enjoying the bounties in the Garden (Jannah) together
with his wife aww (Eve) (Q.2:35; 7:19). This garden was in a planet with a solar
system (Q.20:119). (aww is not mentioned in the Quran by name).
Allah, as a trial for Adam and Eve, warned them to avoid a particular tree (Q.7:19),
and also told them about Satan.
Ibls sneaked in quietly, swearing to be their sincere advisor (Q.7:21). He prompted
Adam and his wife to go near that particular, forbidden tree which Satan called the Tree
of Eternity. Satan promised them immortality, telling them that they would be
transformed into angels if they ate its fruit (Q.7:20; 20:120).
Adam and his wife succumbed to seduction by Iblis, and ate from the forbidden tree
(Q.20:121). Adam thus broke the promise he had previously made to Allah, disobeyed
Allahs Command and gave the excuse that he forgot about it, rather than admit that he
was prompted by Satan. Satan makes us forgetful (Q.18:63; 12:42).
This shows that Adam did not give priority to Allah's command on his daily agenda.
Allah, too, did not find any firm resolve on Adams part (Q.20:115). (Although we do not
know much about Satans anatomy and physiology, he has been said to be responsible
for us when we forget our prayers and many other commandments of Allah, including
our promises to Him and to ourselves. We often remember these promises, after having
committed the mistakes. Probably, the mechanism involves Satan blocking the recall
pathway of short-term and mid-term memory and hence we forget).
As soon as Adam and his wife tasted of the fruit of that tree, Satan made them
conscious of the importance of their sexual organs. Satan whispered to them that he
might manifest unto them what was hidden of their private parts and said, your God
has only forbidden you from the tree lest you should become angels or become one of
the immortals. (Q.7:20). Their garb of innocence was no longer there, and they felt
embarrassed and ashamed of their naked and exposed private parts, which they then
concealed with leaves from the garden (Q.7:22; 20:121). Satans deceit had paid off. It
is in this context that Allah advises children of Adam that their private parts should be
well-guarded and that the best garment and covering is that of taqw (God-
CHAPTER IV : Relationship between man and Allah
279
consciousness) (Q.7:26). Allah instructs us not to allow Satan to strip off this garment as
he did to Adam and Eve in the garden (Q.7:27). Taqw is not like a coat that we can put
on or take off whenever we want. This coating should be permanently bonded to ones
personality in order to differentiate right from wrong, i.e. listening to Allah or to Satan.
Allah said to Adam and his wife: Did I not forbid you both that tree and tell you that
Satan was an avowed enemy to both of you? (Q.7:22). Adam and Eve both repented, as
mentioned in their very first ever dua in the Holy Quran:-
' . . . _'. '

.
Rabbban alamn anfusan wa inn lam taghfir lan wa taramn la naknanna minal
khsirn: O Allah! We have wronged our own selves and if Thou forgive us not and
bestow not upon us Thy Mercy, we shall certainly be lost, and they both asked Allah for
forgiveness and mercy (Q.7:23).
Allah granted forgiveness (Q.2:37), chose him and relented towards him (i.e.
accepted his repentance). In addition, He gave him guidance (Q.20:122) and further
advised that Whosoever follows Allahs guidance will not lose his way nor fall into
misery. (Q.20:123). (That is one of the reasons why Islam does not accept the doctrine
of original sin, because Allah forgave both Adam and Eve).
Adam, his wife and Satan, all three of them, were ordered to leave the garden with
enmity between one and another and to go to reside on Earth for a time (Q.2:36; 7:24;
20:123). Ibls was the first kfir ever to be recorded in history.

Lessons to learn from dam and Eve
(1) There is no sin in being tempted, but there is sin in giving in to temptation, as
happened with Adam and Eve. One important lesson we should learn from this story is
that Satan managed to deceive Adam easily because he broke his promise with God. So,
we must always honour and fulfil our promises whether the promise is given to Allah or
to a human being. If we break the promise, the punishment could be severe. We must
not be like Satan to make false promises to man and then fail in his promise (Q.14:22).
Allah had commanded Adam not to go anywhere near a particular tree. But Ibls
whispered to Adam about the association of immortality with that tree (Q.20:120). So
Adam instead of obeying Allah listened to Satan, and gave the excuse to Allah that he
forgot about Allahs advice (Q.20:115). Adam was the first person to have been
forgetful. It is human nature to forget. A human is only called man (insn) because of
his forgetfulness (nisyn). Hence, Muslims are reminded to have good memory and
resolve at all times and to keep their heads on about them so as not to forget, for which
there is a du at the end of the second chapter of the Quran
' .' _' '



.
Rabban l tu khidhn inn nasn au akhtn: O Allah, do
not take us to task if we forget or make a mistake.
Whenever we forget and make a mistake during prayer, we prostrate at the end of
prayer (sajdat us sahw). It is an act, which is displeasing to Satan. Another important
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 280
aspect of this forgetfulness is that Adam ate from the tree when Ibls tempted him, but
remembered his promise to Allah and realised his mistake only after he was deceived.
This means that dam had lost the determination to obey Allah, and obeyed Satan
instead, by giving in to his temptations. In other words, Adam disobeyed Allah and
allowed himself to be seduced, because he forgot Allahs command. Allah also says
that He did not find any firm resolve in Adam. Thus our forgetfulness means that we do
not constantly bear in mind Allahs commands and prohibitions and we do not upkeep a
firm and constant resolve to obey Allah.
This lesson teaches us that we should be always alert, keep in view and remember,
respect and carry out Allahs commands and prohibitions so that we would not be fooled
by Satan, who is only waiting with a smile to mislead the believers. It is far better to
prepare and prevent rather than repair and relent. Suffering originates from clinging to
our ideas, desires and objects as per Satans suggestions. Freeing ourselves from such
attachments to Satan by asking Allahs help would minimise our suffering.
(2) Adam and Satan do not take the same stance in apology. When Adam and Eve
disobeyed Allah they said: O Allah, we have wronged ourselves, (Q.7:23). In contrast
Satan says to Allah, Now, because Thou hast sent me astray, (Q.7:16). This shows that
the right attitude is to ascribe any mistake or sin to oneself knowing how fallible we are,
while the Satanic attitude is to put the blame squarely on others (or on Allah in this
case). As responsible beings, we humans should take the right attitude. If we have
committed a sin, we should not justify ourselves by saying, Oh Allah, it was You who
allowed Satan to deceive me or It was You Who made it possible in the first instance
by having it recorded in my qadar (destiny). We would thus be imitating Satan who
says in Q.38:82, Then by Thy power, I will make them all live an evil life. Satan is a
better theologian than all of us and can quote the scripture to prove his point.
Satan knows that human nature has a fascination for the prohibited and so, he may
whisper his suggestion that the other woman in our life is the result of our daily dua:
Oh God, give me good in this life and good in the Hereafter. Satan would say: She is
a good girl God has sent to you; please take her. We may thus get fooled and accept
her as a God-sent person. What we think as approved by Allah can really be a trick of
the devil. We must not underestimate Satan who was a pious and an obedient Jinni
once, and so he knows much more of the Quran than what we do. Similarly, there are
many persons who know the Quran and the Bible only too well but still act as clones of
Satan.
(3) Since Adam and Eve used the leaves from the garden to cover their private parts,
any cloth or covering can cover the body. This means that we have a choice as to what
dress to wear when we go to work or to any function, but the best garment is that of
righteousness: libs ut taqw (Q.7:26). What better covering could there be for the r
(soul) of a person which is cloaked with a body that has the qualities of taqw (i.e. God-
consciousness, piety, righteousness, love of Allah and obedience to Him)?
(4) Man is on a higher pedestal than the angels, because Allah breathed into man from
His own r. Therefore, we must continue to strive in the direction from where the r
CHAPTER IV : Relationship between man and Allah
281
came. It will take us much higher than the angels. For the angels to bow down more to
us, and serve us, we must try and learn more about the nature of things in the universe
through the study of physics, chemistry and other sciences. Some scientists believe that
angels carry out their duties through the forces of nature, such as electro-magnetism,
light nuclear force, strong nuclear force and gravity.
(5) We must never feel proud because of our status, position, wealth, etc. Here is a
Persian poem:

..-.,: .......:.
Takabbur Azaazeel raa khaar kard; b zandaan lanat gereftaar kard: Arrogance humiliated Azzl
(Ibls) and trapped him in the prison of curse. Satan is associated with the triple crime of
arrogance, jealousy and rebellion (Q.7:11-13). An important lesson we learn is that we
should always show humility and never utter such words as, I am better than him. These
are Satans words (Q.7:12)
' :' _


' _

(Allah) said: What


prevented you from bowing down when I commanded you? He said: I am better than
he. You created me from fire and him from clay.
(6) If we follow Satans (the Chief Deceivers) advice, we will be punished, but if we
follow Allahs guidance, we will not go astray. We will continue to enjoy Allahs bounties
in this life, and be eligible for the Eternal Bliss in the Hereafter. Although man was born
weak (Q.30:54), Allah made his frame strong (Q.76:28). We have to take advantage of
this quality of strength in us and withstand the temptations of evil. Centuries of
experience have made Satan much more shrewd and wise, and hence, if we are able to
deceive the Chief Deceiver at his own game, it will double the pleasure for us.
(7) If one does not possess the courage to confront Satan with confidence, one should
at least distance oneself from him. It is always easy to avoid confrontation; however it is
more courageous and fruitful to confront Satan, for it is the transformation within us that
strengthens our will-power and enhances our personality.
(8) We must never trust Satan. He promised Adam and Eve immortality if they ate from
the forbidden tree. When Adam and Eve did so, Allah exposed Satans lie, by sending
human beings down on planet Earth as mortals, with death as the common lot of all
mankind. Only the r of mankind is immortal, the same that originated from Allahs
Breath in the garden where Adam and Eve had previously resided.

How does Satan operate?
Satan (Shayn) is the power that opposes Allah in the hearts of men. He whispers his
mischievous suggestions in their ears and makes his proposals seductive to them, and so
men become Shayn. Shayn is attached to each person so that it is possible for
everyone to speak of my Shayn. The union between man and his Shayn is as close
as between man and his blood. There is an evil person within all of us that needs to be
tied and whipped just as a carpet is beaten or vacuumed to get the dust and dirt out. It
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 282
has been said about Shayn that Lies are his traditions, musical instruments his muezzin
(caller to prayer); all cross-roads his places of resort; all intoxicants his drink; and
hunting women, his object.
Satan operates through the hormonal network of mankind which sets into motion
both excitatory and inhibitory neurotransmitters in the neo-cortex, also called the 'new'
brain or the thinking brain situated in the pre-frontal lobes. The brain being the
barometer of the will-power that the person possesses, these neurotransmitters
determine the course of action that mankind pursues.
Satan is aware of the frailty of human beings (Q.30:54) and knowing fully well that
. ' .'

Ath-thamaratul Mu arramatu ulwah: Forbidden fruit is always sweet,


he approaches man from all sides as a sincere friend and promises instant pleasure, a
lucrative return and even immortality (Q.20:120). Satan unleashes the animal within
man, who then demands immediate satisfaction of his carnal desires. Thus all solemn
vows of abstinence are forgotten. In fact, Satan himself makes us forget (Q.18:63;
12:42). All those who befriend Satan become his servants and slaves, and Satan
becomes the boss (Q.16:100). Satan rules the majority of mankind (Q.17:62; 15:39;
38:82-83; 7:17), because Satan makes mankind forget to remember Allah (Q.58:19).
One mechanism involved in this forgetfulness could be theorised: whenever we are
confronted with a choice of evil or good, a short-circuit is made in the neural pathways,
bypassing that particular memory compartment in the hippocampus, which is linked to a
pathway connection to higher moral control in the brain where inhibitory
neurotransmitters play a major role. We instead, get connected to those primitive sites
in the brain which lead to a reflexive instinctual response. Moreover, we are not as free
in our choices as we imagine since our response is influenced by social customs.
Although Satan fears Allah (Q.59:16), Satan is a false god in his own right because
the majority of mankind obeys him and carries out his commands. He blinds peoples
vision so that they cannot distinguish truth from falsehood and light from darkness.
Satan has diplopia, i.e. double vision, because of the squint he has. With one eye he
winks and gives a smile, and with the other he shows us the wrong but enjoyable way
guaranteed with full satisfaction. Satan sees concentrated testosterone circulating in
mans blood and urges him to give way to his God-given passion, which he does, and
after he is through, Satan reminds him to say al hamdu lillah and thank Allah for it
instead. Satan makes us believe sincerely that whatever wrong we did was the best
thing to do under the circumstances, by dressing up evil as virtue and virtue as evil,
neatly and professionally. Satan can present any falsehood in the guise of truth by
blurring our moral vision, by reminding us there is no need to repent for a normal
physiological response to that particular situation.
Every man has a desire to be associated with a fraternity, an organisation or a union.
But instead of a longing to belong to Allah, this desire of some alliance makes him
gravitate towards joining a club of some sort or another, where time passes easily, freely
and satisfactorily, albeit for a short period. Satan has no real power to force man what
to do. He only has the ability to whisper evil suggestions to him. Befriending Satan in the
CHAPTER IV : Relationship between man and Allah
283
long run may amount first, to our spiritual, and later, physical suicide. Shayn knows
that he will be cast into Hell on the Day of Judgment. So, he wants to take as many of
us as he can with him to give him company and some solace there. Those of us who
positively respond to his suggestions succumb to his plans. In Q.3:175, Allah says: It is
only the Evil One that suggests to you the fear of his followers: Be ye not afraid of them,
but fear Me, if ye have Faith.
Satan makes our actions alluring to us (Q.16:63) and debars us from the proper way
by making our actions seem justified in spite of our intelligence and logic (Q.29:38), and
so we get out-smarted. In any game, it is nearly impossible to level the playing field with
Satan. Satan can ignite our passions with the greatest ease irrespective of the conditions
within or outside. Taking advantage of Allahs words that man was born impatient
(Q.17:11), because he was created of haste (Q.21:37), Satan advises him of the swift
passage and importance of time, reminding him that a man lives only once. He promises
the man immediate satisfaction in a cosy and rosy relationship with his I want it now,
right now syndrome. Testosterone circulating in the blood mingled with intense passion
is a dangerous combination. It takes a lot from even the best amongst us to observe
self-restraint, in the privacy of a room, with a young and willing girl. If the man tries to
resist temptation, Satan tells him that this opportunity may never come his way again.
Nothing pleases Satan more than when his victim listens and succumbs to his
suggestions and whispers.
Man does not realise that between intention and a wrong action lies a safety margin
of some time limit. During this period, which may sometimes involve a second or two,
the action can be prevented by using our neo-cortex, the thinking brain situated in the
prefrontal cortex responsible for making final decisions, which is not present in animals.
If during this short interval we ask ourselves whether this act would please or displease
Allah, or what would be the consequences of such an act in this world and in the
Hereafter, we may change our mind. We must remember that we will not be punished
for the intention or thoughts involving arm activities, which intrude into our minds; but
if we fail to block the intentions in time and eventually manage to perform those actions,
Allah will take us to task. If in the very beginning we only would have remembered and
given thought to the penalties due to us in this world as well as the next for every wrong
action we were about to undertake, we would have abandoned all those actions which
would have negatively impacted on our balance sheet on the Day of Judgment.
Allah does not peer over the balcony of His heavens just to find anybody who is
doing wrong, so that He could yell Now cut it out! We have the free will, and the
choice is ours, to do or not do an action. In fact, although Allah does what He wants, He
usually allows us to do whatever we want. It is no use crying later and supplicating, Oh
God, You created the problem and You alone should solve it in spite of knowing fully
well that our mistake was due to Satans tricks and our ready acceptance of his
promptings. Attachment to Satan implies detachment from Allah. Non-co-operation with
Satan is as much a duty as is cooperation with Allah. It is best to kick our bad habits
while we are on planet Earth because in the Hereafter there would be no temptations in
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 284
our way; hence there would be no reward for behaving good where there would be no
Satan, who would be in Hell all along.
Some persons succumb to temptation and misusing the bounties of goodness that
Allah has given them, channel them into evil avenues, be it money, knowledge,
profession or influence. In simple language, Satan explains to us that the philosophy of
hedonism (from Greek hdon meaning pleasure through worldly enjoyment) is the sole
good in life and that there is nothing beyond this life. The ideal aim of man should be its
pursuit, and that we will be sorry if we miss it. This is the trump card that Satan has in
his hands, and through it, he takes advantage of our weak moment. There are men of
talents and high status to whom great opportunities of spiritual insight come, but they
let them pass by. Satan seizes this lucky chance and catches up with them. Where Allah
had installed a No Entry sign on the road, Satan tells man not to worry, no one is
watching, you are quite safe, go ahead. And so the man continues to commit sins, which
gradually become easy and trivial in his eyes, but major in the sight of Allah.
Satan can cloud our spiritual 6/6 vision by offering advice through suggestions and in
easy stages. He deceives us by showing the seductive temptations of this world
(Q.35:5). Many a king and a queen, or a high priest has been vanquished in the very
first round with Satan. Satan's clever manoeuvres are much stronger than the most
pious among us. Satan can veto any good intention or action of ours at the very last
minute. Satan only calls. Man listens and later feels ashamed and curses Satan. Here is
an Urdu poem:
,..- .},

,.......-.,
Hansee aatee h mujhko hazrat insaan par, Fel bad t khod kar lanat kar shytaan par: I feel
like laughing at the honourable human being, who commits evil himself but blames
Satan for it. He justifies himself by saying, The devil made me do it. Satan tells man to
blame himself and not Satan, because man was the one who should not have listened in
the first instance (Q.14:22). On the other hand, we also know that if we do not listen to
Satan to indulge in obscenity, he may threaten us with poverty (Q.2:268).
Hence, we commit sins now and again. Daily, Satan tells both men and women that
we should take the middle course since Allah has made us a nation of ummatan
wasatann (the community taking the middle courseQ.2:143. This ummah is called the
best community in Q.3:110). So why not follow the pattern of the society? If we listen to
him, we fall into error, and engage ourselves in wrongful doings. On the other hand,
should we not comply, Satan would confront us with an array of counter-moves and
counter-suggestions, promising many moments of solid pleasure and success, and a
guaranteed prosperous future. Satan presents his evidence in such a misleading but
convincing way that it is admitted as the truth, the only truth and nothing but the truth.
Satan convinces us that what we think as wrong may actually be right, and vice-
versa. It is similar to looking at our own face in a mirror. What we see in the mirror is
merely an inverse image of the same person. Our right is not right at all. A fan revolving
clockwise is actually seen in the mirror moving anti-clockwise. Later, once the evil deed
is done, Satan consoles us by saying that we did nothing wrong. We were just a little
CHAPTER IV : Relationship between man and Allah
285
immature or frightened. Moreover, all the doings were already written in our
taqdr/qadar (Destiny) in Al-Lauum Maf (the Guarded Tablet) by Allah Himself, long
before we were born. In fact, we had to go through this exercise (e.g. drinking alcohol
or committing any other sin) to ensure that Allahs Words in our Book of Destiny were
carried out. Satan will also convince us that the sin just committed was not major but
minor, nothing to talk about, no big deal, just a trivial mistake in a permissive society
where anything goes. He would further elaborate that even righteous people of old had
committed much more grievous mistakes and Allah had forgiven them. Satan will also
remind us subtly that to despair in Allahs Mercy is by itself a major sin even if we accept
what we did was a minor sin (Q.39:53). So what are we worried about? Come on, dont
waste any more time. Cheer up and have some fun.
Man and woman often find themselves at a cross-road, where one sign directs them
to Allah and the other to Satan. Allahs sign says: Do not worship Satan since he is your
avowed enemy, (Q.36:60) and Satans sign says: Disbelieve in Allah, (Q.59:16). Satans
sign says that if we do not listen to him, we shall be threatened with poverty (Q.2:268),
whereas Allahs sign says the same thing (Q.17:22). Apparently, Allah and Satan both
promise the same thing, but Satans promise is false (Q.14:22). Allah tells man that he is
ungrateful to Him, while Satan reminds man that he should ever be grateful to Satan
because if it were not for him and his arrogance, man would have been nowhere on
Earth, and that it was Satan who was mainly responsible for bringing mankind here.
At the sign-post, man finds the woman willing as if she were what his right hand
possesses and hence lawful. If there is any doubt, Satan quietly whispers: You know
that marriage is a social contract and now that both of you have socialised and
consented and Allah is the Witness, there is no need to call a qi to intervene. So,
they get married temporarily, for ten minutes or so, with Satan being the qi
(officiating priest) and Allah the Witness. Both man and woman now agree that it was
Allahs will and that it was written in their destiny to meet and to perform this social
contract of necessity and convenience. Later on, if the woman becomes pregnant, she
has to suffer the consequences and remain a single parent for the rest of her shattered
and pathetic life, while the man after a few minutes of pleasure gets off with no strings
attached and may even refuse to shoulder the social responsibility of paternity. Satan
would tell her to blame herself instead, because she was the one who should not have
listened to him (Satan) in the first instance (Q.14:22). However, it should be emphasised
that this act which is a common practice in Western countries and socially acceptable, is
considered as fornication or adultery in Islam, and is neither condoned by Allah nor
accepted by Muslims.
Satan makes harm seem hall to us so that we may sleep with a clear conscience
when the night comes. He cleverly uses following suggestions in well-designed phrases:
(a) it was no sin but a minor mistake or miscalculation; (b) it was not intentional but a
normal response to biological impulses at that time due to the inherited genes, thus
relieving him of his responsibility for his short-comings; (c) it could not have been
avoided no matter how hard he had tried, because God had already recorded it indelibly
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 286
in his destiny long before he was born, and certainly he could not have opposed God;
(d) it was no sin but a virtuous act because the poor widow was waiting for years for a
little hug from some one and God chose him to do just that; (e) Where have your
courteous manners and manhood gone?
Satan is very shrewd, having played in both opposing teams, first as a worshipper of
Allah when he was a jinn living among the angels in the Garden and later, after having
disobeyed Allah, committed to deceiving millions of human beings on Earth. Satan tells
man to disbelieve in Allah (Q.59:16), and when man does so, Satan quits the scene,
withdraws all personal responsibility due to his It wasnt me, partner slogan, and
leaves man in the lurch as soon as he has persuaded him to sin. The sinner might have
enjoyed the process but not the proceeds, especially if he gets AIDS, herpes genitalis or
any other venereal disease. He bit at the bait of pleasure not knowing there was a hook
beneath it. Satan is a clever surgeon but is never present in the post-mortem room.
Here is an Urdu poem:
....:. .-. ...-,.--,
..:,:..:...:.-. .
Iblees khanda zan n kahaa jaau; marmarin khaabon kee paree oan s lipat kar so jaau: Pher yehee
Iblees yu hin hansta rahaa sab gonahgaaron k laash par, kahtaa rahaa marjaau. Laughing, Satan
said, Go on, sleep wrapped up with fair and beautiful women. Later, he laughed all the
more at the corpses of sinners, saying Die now.
Sometimes, taking advantage of mans innate proclivity for hedonism and immediate
gratification, Satan may tell man that Allah Himself wrote in the Quran that Life of this
world is nothing but amusement and play, (Q.29:64) and hence Allah wants us to have
at least an idea of what He has given us in this life. How could we know if what we are
drinking is apple juice and not alcohol unless we have tasted both and known the
difference? Satan advises us that the moment we have in our hand is precious and we
must enjoy ourselves while we are alive, since this particular opportunity is not going to
knock on our doors again. And as to what happens after death, we will see about that
later. Did not Allah Himself say that He is Ramn and He is Ram, and that we should
not despair of Allahs Mercy? Why are you afraid? Come on now, what you are doing is
no sin anyway and no big thing. The poor lady is waiting for years for a little love from
someone, and Allah chose you to help her out. Allah is not going to penalise you for
pleasing a poor distressed woman. Dont you have any compassion? Thus Satan puts us
in the wrong, misrepresenting and misusing Allahs permission and power (Q.38:82).
Moreover, to some of us, evil deeds may look like virtuous ones (Q.35:8; 7:30). The
same person that was friendly with Satan in the beginning now thanks Allah instead. He
does not curse Satan but thanks Allah for having helped him to achieve his target, no
matter if it was unlawful.
Satan preys on mans weaknesses by using his persuasive oratory. In case one is
involved in fornication or adultery, he suggests that we pray to Allah by saying: Ya
Allah! Please consider this woman as what my right hand possesses (Q.70:30), so that it
CHAPTER IV : Relationship between man and Allah
287
would not be considered a sin but a virtue instead. Satan then becomes the qi
(officiating cleric) and Allah the Witness in this mini-marriage lasting just a few
minutes of bed-sharing. Soon this concept is taken for granted with more of such social
encounters. Satan has already advised him to blame his circulating hormones,
neurotransmitters and biological responses for his immoral actions after engaging in
them.
In other situations, Satan may prompt us not to help the poor and the needy, lest we
interfere in Allahs Wisdom and Plan and retard the spiritual growth of the deprived. The
crafty Satan will remind us that the soul attains perfection only through struggles and
difficulties, physical and mental. Therefore, we should allow the beggar to stay and
suffer where he is, and not to help him, and should not interfere with the upward
progress of his r (soul) so that he achieves a more blissful life in the Hereafter. Satan
will quote Q.2:214 that people who have encountered difficulties and painful times and
adversities have better chances of going to Paradise. He will go even further by quoting
the adth that the majority in Paradise would be poor and pious persons (Sunan Abu
Dwd). The development of any creation be it a human being, a flower or a butterfly, is
strewn with numerous hazards before it reaches maturity and its full potential. In
support of this argument, Satan quotes the following story: A man saw a butterfly
struggling to get out of its cocoon preparing itself for the flight, by warming up its body
to more than 80 degrees Fahrenheit before flying. In an effort to help out the situation
he cut the cocoon with a pair of scissors. The butterfly emerged but could not fly
because the struggle was meant to strengthen the body including its wings, and since
there was no struggle involved, the wings were too weak to lift up the body in order to
fly. Satan would also remind us that struggles are essential to growth whether physical
or spiritual. Satan would add by saying that these beggars are lazy, dont want to work
and like to beg and we should not help them, otherwise they will never work and so
become parasites and dependant on us for life. Let them strive and find a job. Don't
help them.
Satan does not tempt the unbelievers and sinners who are already on his side. In
spite of all religions saying many things against Satan, Satan gives pleasure and
happiness also to those who dress up in robes of piety and then they ill-speak of him,
even though they receive good time and fortune from his company. Satan may remind
us to be grateful to him because we would not have been on this Earth were it not for
him and his arrogance. He may also suggest that we could not possibly have had a
human race if Adam and Eve had listened to Allah, and not him, and partake of that
tree. The progeny of humans started after Adam and Eve disobeyed Allah and tasted
from the Tree of Eternity. The DNA in the human cells became the component for
continued perpetuation of generations of human population. The Tree of Eternity
promised by Satan in Jannah is now symbolically our own family tree on Earth.
Satan may also quote the names of some of his successful devotees who have
become Presidents and Prime Ministers, so that we would agree with him and fear them.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 288
But Allah warns us not to fear them but to fear Him (Q.3:175). Yet, man acts as a clone
of Satan by being unjust and ungrateful to Allah (Q.14:34).

Allahs warnings about Shayn
Warnings by Allah should be taken seriously, since they will lead us straight to the Path
of Allah (Q.73:19). We must remember to say: adhu billhi min ash shaynir rajm
during Satanic encounters. However, in spite of Allahs warnings as quoted in the
following verses of the Holy Quran, man does not pay heed.
(1) O Children of Adam, do not worship Satan, for he is your avowed enemy, (Q.36:60).
Do not allow the Chief Deceiver to deceive you about Allah (Q.31:33). Satan is
ungrateful even to Allah (Q.17:27). He commands what is shameful and wrong
(Q.24:21). Although Satan swears and behaves as if he is your sincere friend, he is your
real enemy. We should be reminded of a Turkish proverb: Satans friendship will lead us
to the prison door. So treat Satan, who is your enemy, like an enemy and not like a
confidante (Q.35:6).
...:..

}..._

. .


On raah dauzakhast k iblees meerawad; beedaar baash taa pey on raah nasparee (Shaikh Sadi).
The road that Satan walks leads to Hell; be careful not to put yourself in his footsteps.
(2) Do not allow Satan to seduce you as he did your ancestors, whom he had banished
from the garden (Q.7:27). Satan desires to cause hatred and enmity between you
(Q.5:91) and then will forsake you (Q.25:29). Satan can sow enmity even in a family of
prophets, leading to lies, intrigues and homicidal tendencies (Q.12:100).
(3) That which is on Earth is made to glitter, to test which one of us is the better person
in conduct (Q.18:7). This precept applies to man and woman both. Although with human
beings, the male species is more likely to be blamed, it is not necessarily so. There is a
chapter in the Quran (Chapter12: Ysuf) about male chastity. Prophet Ysuf (A.S.) was
a perfect model of moral excellence and an example for any youth to emulate. No
matter how much Satan tried, he could not succeed in tempting him. Notice also that
Allah first advises men to be chaste (Q.24:30) and then women (Q.24:31).
(4) Satan makes some of us deface or alter Allahs creation, by producing experimental
genetic mutations and joining the human cell to that of a monkey or a pig. Wali is a term
which means friend or protector. Allah uses this term also to refer to Satan. Any one
who takes Satan instead of Allah as a wali has clearly lost all (Q.4:119). Satan and his
followers will go to Hell (Q.38:85).
(5) If Satan should provoke you, seek refuge with Allah (Q.7:200; 23:97). As soon as we
ask for refuge with Allah, He grants us refugee status, with all the privileges and security
guaranteed by Him.
(6) Although Allah can annul what Satan casts, He may make Satans suggestions as a
trial for man (Q.22:53). Sometimes our thinking, behaviour and untrustworthy actions
become responsible for sad moments of pain, disappointment and regret. Such actions
and their results should serve as lessons for us. At other times, we often face a situation
CHAPTER IV : Relationship between man and Allah
289
where the urge to give in to our temptations is so strong that we can hardly resist,
especially when we are tired and exhausted. In such cases, our taqw (God-
consciousness) and discipline, acquired during the mandatory 30-day annual Raman
fast, helps us. This help is apart from Allahs assistance, which we ask for in our dua,
and is given to us for resisting Shayns temptations. All this needs a strong personality
and will power, which is built up gradually, in increments, through a multi-disciplinary
approach especially during Raman. If we have developed enough taqw, then with
the resultant will power we can challenge Satan and hold him by the throat. Asking Allah
not to draw us into a trial is an indication that we have already fallen into a trial
(Q.9:49). It is not enough for us to say that we will not be evil; we should be fighting
evil and nipping it in the bud as soon as its ugly face shows up. Reading the Holy Quran
or sounding of the adhn chases away Satan.
Just saying, Take Precautions or by putting up a signboard stating Beware is not
enough; this should be accompanied by actions of precautionary measures. For example,
a adth, Separate your childrens bed when they are 10 years old, is responsible for
near zero rate of incest in Muslim households all over the world, compared with the high
rate among non-Muslim families.
A precautionary note takes on another pattern in this Persian poem:
..:... ,.. >-,} ..:,. .

.:
...}.:.

Rezq agar chand beegamon brasad, shart aqlast jostan az darhaa; war ch kas bee ajal nakhaahad
mord, t mar dar dahaan azjdarhaa. Although the daily bread can come without planning,
the brain stipulates that you must seek it. And if no one dies except at the appointed
hour, you must not go into the dragon's mouth.
(7) We should seek Allahs refuge and protection from Satan in the following situations:
(i) From arrogant and proud persons (Q.44:19) especially if they do not believe what we
say, and hence they may wish to cause us physical harm (Q.44:20).
(ii) If we think that we are not speaking the truth ourselves because of our ignorance or
lack of knowledge (Q.2:67; 11:47).
(iii) We must seek refuge with Allah from evil eyes, witchcraft and other types of
psychological terror (Q.113:4) because some people seek refuge with persons among
jinn rather than with Allah (Q.72:6). Witchcraft is also called sorcery, when a witch
resorts to black magic or casts an evil eye to cause ill-health, insanity or death, to better
the clients health or status, or to sow discord between someone's husband and wife.
That knowledge was initially obtained from angels Hrt and Mrt in Babylon, who had
also warned that such knowledge of witchcraft is a trial for them and they should not
disbelieve in Allahs guidance (Q.2:102). Muslims should not believe in witchcraft since
nothing happens without Allahs permission. An Urdu poem says:
..,...:'.

...-<.

Mudda ee laakh buraa chhaah t kyaa hotaa h; Wohee hotaa h j manzoor khodaa hotaa h: What
happens when the supplicant asks for calamity a hundred thousand times? The only
thing that happens is what is approved by God.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 290
(iv) We must also seek refuge from the mischief of the envious (Q.113:5) and of the
gossipers (Q.114:4).
(v) We seek refuge with Allah when we are forced to commit sin against our will
(Q.12:23). This includes statements made under duress by kidnapped persons.
(vi) Whenever we become angry or we see another person in a rage and about to
quarrel, we immediately utter the word :'

Adhu Billah for all to hear. This is a


common utterance in such circumstances, and a very practical and effective one to stop
any further arguments. It tends to defuse tension and brings about immediate
reconciliation between two opposing parties. If Satan ever excites you to anger, seek
refuge with Allah (Q.41:36). Although it is normal for most of us to get angry at times,
the wise amongst us remain calm.
(vii) The Quran mentions the disbelievers who accused the Prophet

of being mad or
bewitched (Q.15:6; 37:36; 44:14) and many adth confirm that some people believed
that the Prophet

had actually been bewitched. However, Allah categorically denies in


His Own Words that the Prophet

was either mentally ill, bedevilled or bewitched


(Q.68:2; 81:22; 52:29; 7:184; 34:46). We should accept only the Holy Quran as the
absolute truth. Allah Himself says that the Quran is the best adth (Q.39:23) and the
most accurate adth (Q.4:87). In the following verses Allah advises us to follow no
other adth but His (Q.31:6; 77:50; 45:6; 7:185).
As children, we may have been afraid of the dark, of thunder or lightning; but as we
grew older, we realised that there were no hidden dangers in the dark. The thunder was
merely a phenomenon of nature accompanied by lightning; and thus our fears receded.
However, there are still some of us who harbour such fears and phobias of the dark,
thunder, lightning, eclipse, crowds, etc. For such persons Prophet Muammad

had
advised to recite the Muawwadhatyn (Chapters 113 and 114 of the Quran) or
Muawwadht (Chapters 112,113 and 114) thrice, blow on hands, and then rub the
hands on the body from head to foot. This procedure instils confidence and solidifies our
trust in Allah since Quranic verses have healing powers (Q.17:82).
There are also many ahdth quoting the seeking of refuge with Allah from:
(viii) Knowledge that is not beneficial, or is harmful. We must not use our knowledge of
nuclear energy for destructive purposes as in Hiroshima and Nagasaki, nor should we
use our knowledge of genetic engineering to evil use, e.g. joining a man to a beast, a
pig or an ape (Q.27:82; 5:60; 7:166).
(ix) Dishonesty; various ailments; evils of affluence and also of poverty; evils of the self,
comprising hearing, sight, tongue, heart and lust; Allahs displeasure; evil of all creation;
ill-mindedness and looking down upon the down-trodden.
We must neither give in to Satan nor give up. Prophet Muammad

never gave in
or gave up in spite of all odds. We must begin by saying: adhu billhi minash Shaynir
rajm, with a firm resolve of stoning Satan. Satan could be subdued albeit with some
difficulty. An encouraging adth of Prophet Muammad


helps us as a reminder.
Prophet


said that every human being has an Ibls as his alter ego. (Alter ego is a very
CHAPTER IV : Relationship between man and Allah
291
close and trusted friend who seems almost a part of oneself). The abah inquired
whether he, too, had an Ibls. Prophet

said; yes, but I have made my Ibls a Muslim,


(i.e. the Satan in me has been subdued and has submitted to Allahs Will).
As far as possible, we must not give up by saying: Oh Allah, dont put us in a trial.
This itself becomes a trial (Q.9:49). Let us challenge Satan instead.
(x) This Persian poem by Shaikh Sadi also warns about Satan:
..-..,

....- . ..

.:
......

.-:.... ..


Doshman agar doost shawad chand baar, Saaheb aqlash na shumaarad b doost; Maar hamaanast b
seerat k hast, War ch b soorat bedar aayad z poost. If an enemy becomes a friend many a
time, an intelligent person will never count him as a friend; in nature a snake remains a
snake, even if it sheds its skin and dons a new face. Again: another Persian poem
unmasks Satan's inherent feature:
...:;.~,

.. .

.
.

.-
Nish Aqrab na az rah keen ast; iqtizaay tabi atash een ast: The sting of the scorpion
is not because it has any particular malice against anyone; this is its inherent
constitution.

Was shaytn an angel or a jinn?
First, a few words about jinn. The root word of jinn is janna
.
meaning to cover, to
hide. (

jinnah means madness while

.
jannah means an enclosed garden with so
many tree branches as to cover or hide the ground, a common reference to Paradise).
Jinn are intelligent beings created long before Adam, made out of smokeless fire
(Q.55:15), from the fire of a scorching wind (Q.15:27), concealed from our eyes and
other sensory organs, and capable of assuming different shapes and performing super-
human tasks. A powerful jinni is called Ifrt (Q.27:39). Both jinn and mankind were
created to serve Allah. They have males and females. They eat and drink and propagate
their species. There are good and evil ones among them. The jinn are mukallafn i.e.
accountable for their deeds, because they have the freedom to obey or disobey Allah
(just as human beings but unlike angels). Hence, jinn could be either Muslims or kfrs.
They know fully well that they have to appear before Allah on the Day of Judgment
(Q.37:158) when they would be rewarded or punished.
The word jinn means to hide, and maybe that is why we do not know the hidden
meaning of Jinn. Ibls (Satan) could not have been an angel because angels are made
out of light. He was a Jinn, made out of smokeless fire (Q.55:15) from the fire of
sammm (scorching wind) (Q..15:27)
Ibls is a unique creature. He was a pious Jinn residing among the angels of Paradise
(Q.2:34; 7:11; 15:31; 18:50; 38:74) and perhaps because of such beautiful, bountiful
and angelic company, he worshipped Allah for a very long time, using his choice of free
will and action to do so. However, a time came when Allah said to the angels that He
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 292
was going to create a vicegerent on Earth; Allah then fashioned Adam out of clay,
breathed into him from His r, taught him the names of all things. All includes the
various sciences. Then Allah commanded the angels to prostrate before Adam. The
angels had no choice and prostrated. However, Ibls who was residing among the angels
was too proud and envious, stating with arrogance that he was better than Adam,
having been created from fire instead of clay (Q.7:12). He was a confirmed and devoted
monotheist and would prostrate to no one except Allah. Ibls then used the same
freedom of choice and action, and did not prostrate to Adam, thus disobeying Allah.
Allahs curse fell on Ibls. He was demoted and ordered to leave Paradise (Q.7:13)
together with Adam and his wife (Q.20:116-124), to dwell on Earth, where Satan was
allowed to lead mankind astray until Doomsday.
Ibls was all in one, viz. a good and devoutly religious jinn in the beginning and later
a disobedient and an evil one as Satan. He is unique and has an amazing split
personality for the following reasons:
(a) He worshipped Allah for a long time, as a devoted monotheist and an obedient Jinn
in the company of angels in Paradise.
(b) He disobeyed Allah as a disobedient Jinn and was demoted also in Paradise.
(c) He became devilish, at first in Paradise and then on planet Earth, to lead mankind
into sin until Doomsday.
These same attributes could be applied to any man who begins life as a devoted and
pious monotheist but ends up as a kfir. Here is a Persian poem:
...}...,

;:.....;
Doostee baa hark kardam doshmanee aaward baar; daaneh raa dar kabeh keshtam gasht dar botkhhan
sabz: With whoever I made friendship, it bore enmity; I sowed the seed in Kabah, it
sprouted in a temple of idols.

Taubah or repentance and its requirements
We are going to discuss this subject under following heads: (A) sin; (B) sinner;
(C) asking for forgiveness; (D) repenting or taubah;(E) Allahs acceptance of taubah.

(A) Sin: Crime is a term used for violation of man-made laws of the land while in
Islam, Christianity and Judaism, sin is a religious offence due to violation of divine
commandments. In Hinduism, Buddhism, and Jainism, the concept nearest to sin is that
of demotion due to the accumulation of wrong deeds associated with evil consequences,
which must be purged out in the process of transmigration.
Sin is a relative term as perceived in different religions, e.g. beef is all for a
Muslim but arm for a Hindu while pork and alcohol are hall for most Christians but
arm for a Muslim. A sin could be committed knowingly or unknowingly, with or
without knowledge of the spiritual commandments and/or laws of the land. The modern
day society believes that whatever does not harm is an acceptable behaviour. However,
just because the society has accepted it, it does not mean it is righteous behaviour. The
CHAPTER IV : Relationship between man and Allah
293
laws of the land may not be the same in different countries, e.g. alcohol and gay
marriages, which are prohibited in Islam.

Why is mankind so prone to commit sins?
Allah understands human weaknesses and failings, because He Himself created us in
weakness and helplessness (Q.30:54), weak in flesh and resolution (Q.4:28), impatient
(Q.70:19) and fretful (Q.70:20). Man is hasty (Q.17:11), miserly and tight-fisted
(Q.17:100), argumentative (Q.18:54), ignorant and foolish (Q.33:72) and in a state of
loss (Q.103:2). (However, Hebrew Bible states in Genesis 6:6 that God repented after
having created man. This statement is not accepted by Muslims. It presupposes that God
has all the human qualities and weaknesses including that of making mistakes and then
repenting for them).
Man was not sent to this world as a perfect being since he was originally made from
dirt and thus expected to have dirty animal qualities. He was instead sent with potential
to develop into a perfect being, so that he could present himself to Allah on the Day of
Resurrection as His best creation, with less evil qualities needed to be burned in Hell, a
pre-requisite feature for entry into Heaven in the state of absolute purity.
As we pass through the corridors of our allotted time on Earth, we accumulate sins,
some minor, others major. However, we are not the first persons to commit sins. Adam
and Eve were such persons. The Holy Quran mentions some other righteous people
who too had committed sins, but Allah forgave them. Here are some self-explanatory
adth: All of Adams descendants constantly err but the best of those who constantly
err are those who constantly repent, (Ibni Majah). Another adth: If you did not commit
sins, Allah would sweep you out of existence and replace you by another people who
would commit sins, ask for Allahs forgiveness and He would forgive them, (adth Sahih
Muslim). Yet another adth: Allah has written for dams son his share of adultery,
which he inevitably commits. The adultery of the eyes is the sight; the adultery of the
tongue is the talk; and of the inner self, wishes and desires; and the private parts testify
all this or deny it. Jesus, pbuh, said: He that is without sin among you, let him cast the
first stone at her.
Not all descendants of Prophet Ibrhm are righteous (Q.37:113; 2:124). There are
many people who pray five times daily and still drink alcohol. There are some who are
hfi of the Quran and also offer the tahajjud prayers, and still commit sins. Satan is so
strong that even the most righteous and pious amongst us are warned that we must
beware of Satan even while reading the Quran (Q.16:98). Many persons repent many
times a day during their prayers, and ask Allah regularly for forgiveness, but are
reluctant to give up their mode of sinning. Every town has some wicked people who
cause mischief, not knowing that eventually they are plotting against themselves
(Q.6:123). Some people vie with each other in sinning (Q.5:62).
In a world where there are no innocent people, how can we judge who is guilty and
who is not? We have been advised not to judge any man until we have walked two
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 294
moons in his moccasins. We do not possess X-Ray eyes to see through a person and
hence we should not judge people by their Friday appearances, however well-bearded
and turbaned they may be. We, too, could be judged by someone in the same manner.
We also should not condemn the judgment of another if it differs from ours, because
both of us may be wrong. People are divided into two groups: the righteous and the
unrighteous; not everyone agrees to such a division. Although every vice has a ready
excuse, there are chapters in the life of both the righteous and the unrighteous persons
that are remembered but not read aloud.
Our priorities must represent the tasks we want to accomplish and we must strive to
achieve those priorities. Avoiding the same blunder a second time is also counted as a
success. A good act produces a constructive effect on human personality while a bad
one has a harmful effect. The act may be good or bad, manifest or concealed. It makes
no difference. It requires no outside policing, since every deed is permanently recorded
by the two angels called kirman ktibn. Sin is an offence which could be petty or
grave, punishable probably in this world but more likely in the Hereafter where it will be
classified as a minor or a major sin. Sins well-planned in advance are of graver
consequence than those done on the spur of the moment. Sin is an oppression of
ourselves by ourselves as expressed in the first ever dua, offered by the first husband
and wife team, Adam and Eve, asking Allah for forgiveness and recorded in the Holy
Quran (Q.7:23). Any sin, however small, should not be taken lightly since its
consequences are unknown to us. Here the poet says:
-........- ...


.:.:...

Gonah raa khord mashmaar gar nadaaree taab roswaa ee, k bahr gandom beeroon z baagh
Khold Aadam shod: Dont count any sin as petty if you do not possess the power to endure
public disgrace, since Adam was thrown out of the Garden of Eden for the sake of a few
grains of wheat.
We Muslims also believe that sin is not hereditary. Mankind is born sinless, with a
clean slate, tabula rasa. Catholics interpret the bible as "all humans are born in sin."
That is why they baptize the newborns to wash away that sin and be saved by God's
grace. Perhaps "born in sin" may also mean being born with defective genes, responsible
for impatience, disobedience, anger, homicide, etc. and not necessarily the original sin
that Adam and Eve had committed. Muslims believe that we are born sinless, not having
actually committed any sin before birth. Whatever roles we play on planet Earth in the
drama of life from the time we enter its gate till our exit, its quality will be judged when
we have completed all our acts and made the final appearance on the stage of the
Hereafter. We are human beings and not angels, and hence we are fallible just like all
other fellow-beings (Q.72:11; 35:32). In fact, mistakes and sins are necessary
requirements for us to repent and march towards perfection. The best of us may slip
and the most cautious may fall; but he is an angel who never errs, and this we could
never be. Nearly every one of us could be called a sinner in one way or another, yet no
one is prepared to admit the guilt. We may get away with so many sins and crimes here,
but not in the Hereafter.
CHAPTER IV : Relationship between man and Allah
295
Allah commits no mistakes but allows us to make them, so that we could use our
intelligence and correct the errors. We should be reminded that the problems we have
are not as great as the Power behind us. When we lift our hands for a dua and ask Allah
for forgiveness, He opens His arms to embrace us. Because sin puts people at enmity
with Allah, it requires repentance and forgiveness while virtuous deeds invite Allahs love
and eligibility for a great reward. Sins cannot be undone but could be forgiven. An
enemy may not have the power to forgive us but it is definitely within our control to
forgive him. It is better to forgive when we are still in control of our senses. In old age,
if we get afflicted by a disease like Alzheimer's, we will neither remember the wrong we
had committed nor be able to identify the person whom we had wronged so that we
could ask him for pardon.
When one commits prohibited sins, they are called sins of commission. These involve
conscious and wilful action, and are much more serious than sins of omission, where we
fail to do what is required of us. Intentional misdeeds are more serious than
unintentional ones. Minus marks are actually earned and recorded in our ledger by
committing sins wilfully, the punishment for which is to dwell in the fire (Q.2:81). Allah
has told us through all His messengers that He commands forgiveness as well as
grievous penalty (Q.41:43), being the most Just of all Judges. We cannot do evil to
others without some loss to ourselves. Hence we should avoid both the outward and the
inward sins (Q.6:120). We should listen to our conscience and intelligence so as to avoid
being companions of the blazing fire (Q.67:10). Allah wants us to rid ourselves of the
burden of sins we have gathered during our journey in this planet, so that when we
return to Him in the Hereafter, our wrong deeds would be much lighter, and it would
become easier for us to proceed to perfection. When we earn a sin, it is our own stain
(Q.4:111). No one bears anothers burden (Q.6:164; 17:15; 53:38). If we have
committed a sin, we must immediately acknowledge the wrong-doing, repent and rectify
it by doing a good act. This is in order to get some plus marks (Q.9:102), such as by
giving some sadaqah, and share whatever bounties including wealth that Allah has
endowed us with. This spreads goodwill and equity in the society.
Sins of emotion are slander, anger, and back-biting; while those of intellect are
intrigues, fraud, and indulgence in nuclear, chemical and biological warfare. The sins of
limbs are violence in its various forms; and of sexual organs are adultery and fornication.
Only when our brains are functioning and our eyes are open can we catalogue the sins
we have committed and the oppression that we have inflicted upon ourselves during our
life time. Although a Muslim knows what he should be doing, he must also watch what
he should not be doing.
Sins result from abuse of different parts of our anatomy e.g. brain, tongue, hands,
feet and sexual organs. We must analyse where we did wrong and how and why. The
same organs correctly used could prevent sins, as this adth says: Whoever amongst
you witnesses an evil, let him change it with his hand. If he is unable, then let him
change it with his tongue. If he is unable, then let him change it with his heart and this
is the weakest faith. (Imm Muslim).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 296
Most sins begin with pleasure, sometimes during prosperity and high office, but end
in untold harm to self and to the community. After the first hesitation in committing the
sin, indifference follows, and it is repeated as a no problem item which later becomes
addictive. Any sin loses its grave significance and impact on the sinner when committed
repeatedly. It is soon accepted by the individual as a normal abnormality and later, by
extension, is viewed by society as a normal practice attracting a light or no penalty in
view of the imposed current fashions of the times, or a small price to pay for progress.
In some societies, people are not considered as sinful but as immature, burdened by
poverty or other problems. Hence sin is not considered so ugly again but pass (out of
date and no longer fashionable). Some persons commit indecencies and say that their
parents did the same and Allah has commanded them to obey their parents, not
realising that Allah never advocates any sin (Q.7:28). Although life is short, it is long
enough to ruin any man who wants to be ruined. Whatever you do in the dark shall
come to light, probably in this world but definitely on the Day of Judgment.
Sins could be minor or major. Minor sins include arrogance, suspicion, greed,
jealousy, frowning, anger and theft. However, there are certain sins called '


kabiral ithm meaning major sins (Q.42:37). Allah may not forgive these sins. Some of
these are:
(1) Polytheism or shirrk. One sin that is definitely unforgivable is assigning partner/s to
Allah (Q.4:48). Islam has zero tolerance for associating any kind of a partner with Allah;
such a category includes apostasy when a Muslim denounces Islam to convert to any
other religion;
(2) murder, including suicide and homicide (Q.4:92); permitted exceptions are killing in
war while defending ones religion; also in times of oppression by a tyrant ruler, or to
protect ones life while foreseeing danger;
(3) usury;
(4) usurping orphans property;
(5) slander (Q.104:1; 68:11);
(6) fornication or adultery including rape and incest (17:32);
(7) falsely accusing someone of adultery or fornication;
(8) insulting parents;
(9) despairing of Allahs mercy;
(10) taking intoxicants in any form or shape;
(11) infanticide (Q.17:31);
(12) fleeing from battle while fighting an enemy;
(13) nammah i.e. carrying false information from one person to another in order to
cause hostility between them;
(14) hypocrisy (Q.48:6);
(15) denying education to family members (adth: Sai Muslim);
(16) trespasses against truth and reason (Q.7:33);
(17) being ungrateful to Allah (Q.2:276);
(18) acts of sinful impostors (Q.45:7);
CHAPTER IV : Relationship between man and Allah
297
(19) swearing to falsehood.
For those of us who avoid major sins and indecencies, our minor sins would be
forgiven and we would be admitted to a gate of honour (4:31; Q.53:32). (Lamam or the
lesser offences, include looking at those things which provoke the sexual urge within us
and lead us gradually to adultery such as lustful gazing of men and women at each other;
watching sexually provocative materials in TV, magazines, on the internet and in the
cinemas; going to discos, casinos and even sea-fronts where nudity is prevalent;
winking, kissing and embracing that may lead to major sins including zina or adultery).
In Q.17:32, we are warned not to come anywhere near adultery.
Evil deeds are termed in the Quran as amil us sayyit, with many references. Many
of us actually deserve the punishment (Q.22:18). Wrong-doers and oppressors befriend
each other (Q.45:19). The first fault is of those who commit them, and the second is of
those who permit them. Just as a knock on the door of a criminal signals imminent
arrest by the police, a thump in the chest due to a missed heart-beat in a sinful person
may usher a cardiac arrest. By instilling some fear into mankind and forewarning us
about the severe punishment, Allah purposefully shows His mercy in order to restrain us
from committing any more sins. Allah says in Q.30:36 if some evil befalls them for
what their own hands have forwarded. (This applies to many calamities and
catastrophes inflicted on human beings by themselves, such as AIDS and others).

Allah may forgive sins committed against Him, e.g. neglect of normal compulsory
duties such as prayers, fasting, zakt, etc. but He may not forgive sins committed
against fellow-beings (like back-biting, robbing, physical violence, etc.) unless the victim
on whom injustice was done has been asked by the aggressor for forgiveness and the
victim has agreed to forgive. (We have at least two opportunities every year during the
two Ids to ask for forgiveness from each other for any wrong we might have inflicted
knowingly or unknowingly).
The recording and registering of deeds includes the act itself and the consequences
of the act that follow (Q.36:12). Some persons will bear the burden of their own sins as
well as of those whom they misled (Q.16:25). When we hold on to one root of evil, we
find it has grown into a thousand branches. It is just not enough for a person to feel
sorry for his past sins. He should also recount the sufferings of others caused by his
misbehaviour and compensate all of them to the best of his ability. In this way he will be
able to adjust his scale for the Hereafter. If someone leads another to the wrong path
and if the off-spring of the strayed one persists on that path, then all the evil deeds of
the thousands of sins and corrupt practices of the off-spring (which in fact were the
result of a single act) will be added to the original. The sinner must realise the gravity of
such an offence because the consequences of a particular sin may appear many years
later after the sin was committed. On the Day of Resurrection, they will bear the heavy
burden of their own sins as well as the sins of those whose ignorance and foolishness
they exploited in order to lead them astray (Q.16:25; 29:13). Evil consequences due to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 298
accumulation of wrong deeds must be purged out through implementation of righteous
deeds because every person is given plus or minus marks in his/her personal register on
the quality and quantity of his actions. c' _'

c'

Innal asanti yudh


hibnas sayyi t: means, good deeds annul evil deeds (Q.11:114). A good deed is
rewarded ten-fold, while an ill-deed the like thereof (Q.6:160).
Mankind is created to worship Allah alone, Who, as an act of mercy, sends prophets
to provide us with the guidance. We need this guidance for our salvation through this
world as well as the world to come after this one. Allahs justice grants information to us
through prophets, of how to act and what to do before He holds us accountable for our
actions. Therefore, once we receive the teachings of prophets and messengers, Allahs
justice means that He will punish those who would do wrong and will reward those who
do right. We Muslims believe that though Allah is Just, His most fundamental attribute is
Mercy.
What has been done in the past cannot be changed. What we do in the future,
however, is up to us. Even those of us who are mindful should be reminded that good
deeds annul evil deeds (Q.11:114). But because truth is distasteful to the guilty (Q.8:8),
we may refuse to own the sin and blame it on someone else, and so we get an
additional penalty (Q.4:112). We must not turn a deaf ear or a blind eye to Allahs
warnings and guidance, and we should never forget the deeds, especially the misdeeds
that we have sent in advance for ourselves (Q.18:57). Allah does not look at your
appearance or colours but He looks at your hearts and deeds, (adth: Muslim).
The feeling of guilt and remorse which is associated with sin signals that we are
aware of the spiritual standards which Islam represents. Remorse is a feeling aroused by
a troubled conscience in those who have a conscience (conscience from Latin
cnscientia, an inner voice speaking with great authority). It begins with agony and ends
in illumination. This state of mind is necessary and good for us as it helps us turn
towards Allah to confess before Him what we have done and ask for pardon. The
problem with many of us today is that we do not fear Allah, which means that we dont
think twice about disobeying Him. Therefore we fall into sin without giving any real
thought to its consequences. Most of us do not learn from our mistakes probably
because of the built-in forgetfulness in the memory pathways of the brain and hence
these mistakes are repeated. A clear conscience is usually the sign of a bad memory.

Shirrk and false worship
In some people, unbelief is so deeply rooted that they have lost the slightest inclination
to believe in Allah, and so turn a deaf ear, whether we warn them or do not warn them
(Q.2:6-7). Even if angels were to come to them or the dead were to speak to them
miraculously, they will not believe in Allah (Q.6:111). Such unbelief is unforgivable by all
standards of logic. How can we deny the One Who has brought us into existence from
non-existence and endowed us with a brain to think and reason?
CHAPTER IV : Relationship between man and Allah
299
Fortunately such persons are in a minority. It is estimated that 3% of the worlds
population do not believe in God while 97% accept His presence. Higher education
sometimes means less religiosity. Some scholars believe that science is their religion,
technology their profession, and achievement is their god. Some believe that science is
their god. They think that science will conquer even death through researches in
genetics, health and longevity. This has led them towards a new type of faith or belief in
a better tomorrow, based on their own efforts only, leaving God out of their schemes.
An Urdu poem:
,l,.-,.

,l,.< ,l:
,...; -,

. .

,..- ...::


Science k maghrib mein Khodaa kaht hein; jo kochh bhi woh kaht hein ghalat kaht hein; dunyaa k
jahannam na banaad science; laazem h esee baat p ham ghowr karein: The West calls science
their god; whatever they say is incorrect; For science not to turn this world into Hell, it is
necessary that we should ponder over it.
Allah is the only reality and whatever else we invoke besides Him is falsehood
(Q.31:30). Allah has no partner (Q.25:2). By thinking of film stars, current songs,
counting money, recalling past or present events or being engrossed in any other
business while praying, we unconsciously join partners with Allah on a daily basis, which
amounts to shirrk
False worship in the form of associating partners with Allah is the greatest wrong-
doing (Q.31:13). We have been advised to obey Allah and not associate anything with
Him (Q.4:36). In Q.7:3, Allah says: Follow that which has been revealed to you by Allah
and follow NOT any other Auliy (friends or protectors) besides Him. We must
necessarily accept Allah as the only Divine Being Who deserves our utmost respect and
adoration which should not be shared with anyone else whom we love, admire and
respect excessively.
Obedience to Allah excludes obedience to man. Joining partners to Allah is
considered a major sin in Islam and is unpardonable (Q.4:116). By sharing our wealth
with both Allah and other partners, Allahs share will reach the partners but the partners
shares will not reach Allah (Q.6:136).
How ungrateful can man be, knowing that he was brought into existence from non-
existence, and was given his daily sustenance as well as a marvellous brain? Moreover,
together with intellect and reasoning, he was also given the Quran to guide him; still he
befriends others now besides Allah. Men visit far away places, to marvel at the heights
of mountains, the vastness of the oceans and the motions of stars, and yet they never
consider that they themselves are the best of Allah's creation.
Whether we obey Allah or ignore Him, we have to face Allah both in this world and in
the Hereafter. However, for our own good, we must obey Allah and His Apostle
(Q.33:71). An evil one (qarn) becomes the companion of those who do not remember
Allah (Q.43:36). Even when we are free and comfortable, we must labour hard and
make Allah our exclusive object (Q.94:7-8).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 300

Taud, the strong belief in one and only One Deity, establishes a link between Allah
and man, and liberates man from the power of priests and intermediaries, and such acts
as worship of saints. Taud liberates the mind from all superstitions and fancy, from the
grip of horoscopes and fortune-tellers, and from magic and witchcraft. Saints and angels
have no power to rid us of our misfortunes (Q.17:56). Other human beings and pious
persons themselves desire means of access to Allah. They neither have the power to
remove our troubles nor to change the course of events. It is futile to worship humans,
whether heroes or heroines, prophets or angels or saints. Prophets and angels are no
more than creations of Allah. They are raised high in status, and so they demand our
respect but not our worship.
Ilh means an object that is worshipped, e.g. person, money or concept. Some people
call on such deities that can neither hurt nor profit them (Q.22:12). All animate and
inanimate objects depend on Allah for existence and subsistence, and this dependence is
expressed as sajdah or prostrating in worship, by all the creatures (Q.22:18).
Atheists deny the existence of God while agnostics do not know whether God exists
or not. They believe that the evidence for and against the existence of God is
inconclusive and all arguments for and against God are futile. They do not believe much
of what we Muslims believe. Unfortunately, the proportion of unbelievers is rising with
each generation. For them, disbelief is also a form of belief. Atheists form about 3% of
the world population. The slogan of an atheist is: Freedom of religion also means
freedom from religion. The hippies (John Lennon and others) believed that they could
find spiritual emancipation and their own version of nirvana through secular philosophy
and by such things as unlimited drugs and sex in a world with no countries, no
boundaries and no religion too. This outlook brought them to a dismal end. Most
hippies and their leaders of the 1960s either killed themselves or died from drug-induced
comas in the early 1970s.
Atheism has been the official stance of most communist countries, including much of
the People's Republic of China and the former Soviet Union and is advocated by many
modern scientists world-wide. Moreover, there are certain religions such as Buddhism
and Jainism that do not require belief in any deity.
Heresy is the profession of a belief or opinion contrary to the orthodox tenets of
religion. In certain countries, heresy and atheism were considered as criminal offences
and atheists were sentenced to death by burning as was the case in Europe in the
seventeenth century. However in the USA now, heresy is not illegal since religion is not
mentioned in the constitution and the person cannot be charged for heresy.
Shirrk is anything that prevents exclusive devotion to Allah. On the opposite end of
the spectrum is taud which is the acceptance of the only One God. Taud is the
opposite of Shirrk in which man-made laws dilute and pollute the Divine laws causing
allegiance to a dual sovereignty. This may be due to a current fashion or signs of the
times, or an ancestral custom. If we worship self, we will be witnesses against ourselves
in the Hereafter (Q.6:130; 17:14). Some of us take lust as our god (Q.45:23) and focus
CHAPTER IV : Relationship between man and Allah
301
most of our time on it. However, our own misused faculties and organs will be witnesses
against us on Judgment Day (Q.41:20-23).
Instead of asking God for our needs of sustenance such as food, money, shelter, we
ask others and therefore make them partners with Allah, e.g. Satan, whom some
persons befriend instead of Allah and receive their requirements through devious means.
The Quran mentions that if we worship angels and jinn, they will disown us
(Q.34:40-41). Some of us worship money and call ourselves Muslims, yet in the same
breath, we call other idol-worshippers kfirs, as stated in this Persian idiom:
. .:. . . . .: .

Agar eeshon Abdus Sanamand, t Abdud deenaar


darhamee: If they are idol-worshippers, you are Abdud-dinr and Abdud-dirham (slave
to money). Idolatry (from Greek eidolon or image and latreia or worship) is the worship
of a material object that is held to be the abode of a superhuman personality. In modern
times, most of idolaters interpret their worship of a wooden object or a stone, as a visual
aid to a divine being only, having no divinity in themselves. In this regard, our
understanding of idolatry is different. We believe that wealth, career and talents are the
modern idols, and using all of our prime time in the pursuit of these idols, damages our
relationship with God. We become blind to the truth and fall into evil avenues by failing
to reserve some time for practising our own religion.
For most worshippers, money competes with God and frequently wins over their
devotion. Money that is worshipped and hoarded will become shackles on the Day of
Judgment (Q.3:180). Hoarding by some of us may amount to worship of money. Some
of us count money before, during and after prayers too. Hoarding causes poverty and
consequent crime in the community by preventing the circulation of money. When the
bells of death ring, then man realises his mistakes. He looks at his wealth for which he
has spent his whole life. This wealth is now useless for him in the grave, and much
worse in the Hereafter.
Priests, pseudo-priests and deified men often acquire cult status. Other men like top
grade scientists with God-given gifts of intellect are also revered highly in the modern
world. They can all get pushed up to the status of idols through the help of a fawning
media. Some false gods associated with false worship are:
(1) Material objects, such as: (i) human idols, e.g., heroes and heroines of history,
movies, etc.; (ii) wealth; (iii) property; (iv) jewellery, stonework including precious
stones; (v) cars, TV, computers and other gadgets. Being busy with all these, we do not
even bother to look at the clock to see if it is prayer time or not. We often forget to
worship Allah (whether in form of ritual prayers or service to our fellow-men), and
continue being occupied with these toys without due consideration to some time
reserved for Allah. This is one form of idol worship.
When we speak about Shirrk and associating partners with Allah, do we really mean
that people worship stones and statues? Worship is not simply prostrating on a prayer
mat but signifies carrying out the commands of Allah. Ask any Christian or Hindu and he
will tell you that he worships only one God, the Supreme Being. For us, there may
appear as confusion between the concept of Trinity and the Oneness of God, or between
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 302
the formless God of the Upanishads and the family of gods of the Puranas, but Christians
and Hindus both are convinced that when they refer to God there is only One Supreme
Entity residing above in the heavens. The Hindu would say that he follows the Brahma
Sutra which says, There is only one God. And, O friends, do not worship anybody but
Him, the Divine One. Praise Him alone. (Rig Veda 8:1:1). He is One only without a
second. (Chandogya Upanishad 6:2:1). Whether we call Him Allah or God, Jehovah or
Pranav (Aum) or any other, it makes no difference to Him and He remains the same
One. By whatever name you call upon Him, whether it is Allah or the Most Merciful
(Ramn), does not matter (Q.17:110). Some Hindu scholars say that they should be
included among the believers since Hinduism is a monotheistic religion and not
polytheistic. Chapter 8, verse 3 of the Bhagat Gita says: Brahman is the Supreme, the
Eternal. The Hindus believe that the One Creator Brahman is responsible for creation of
all others including devas and devis. Verses (Q.2:62; 5:69) of the Holy Quran remind us:
Surely, those who believe, those who are the Jews, the Christians, and the Sabians; and
who (1) believe in GOD, and (2) the Last Day, and (3) work righteousness will receive
their reward from their Lord. They have nothing to fear, nor will they grieve.
So what is this Shirrk we keep on talking about? Shirrk is the giving our valuable
prime time for those pursuits which take us away from the remembrance of Allah. A
Hindu would say that he is not a kfir because he believes in only One God (Pranav-
Aum) and would argue that a murthi (statue) is simply a visual mechanism for
remembrance of God just as the adhn (call to prayer) is an auditory mechanism
reminding us to remember God. Even some persons who make murthis believe in one
supreme God.
(2) The worship of Self or Ego, because of power, wealth, status, talent, intellect,
science or art is another form of Shirrk. Some of us worship other gods besides Allah
with the purpose in mind of acquiring power and glory (Q.19:81).
(3) Some persons worship their own passions, and become slaves to their impulses and
desires (Q.25:43). If we worship anything else besides Allah, we may be disgraced and
reduced to poverty (Q.17:22).
(4) Jinn (Q.34:41). Some persons worship jinn and are possessed by them.
Some of us while worshipping false gods, blame it on Allahs Plan for having provided
them with these idols, quoting Q.16:35, If Allah had so willed we would not have
served any apart from Him.
We are living in a polytheistic society where we are slowly being outnumbered by the
unbelievers, most of whom are young. Science appeals to the young while religion
appeals to the old. Some worship heroes and heroines, stars in the heavens and in films,
saints and prophets, drugs and drug-lords, politicians, wealth and status, sex and sex
symbols. The rich make their idols in gold while the poor make theirs from clay.
False gods, whoever they are, whether idols or deified human beings, heroes and
heroines, are all creations of Allah. If they cannot help themselves, how can they help
others? (Q.19:42). Even if they are in a position to help, their priority lies in helping
CHAPTER IV : Relationship between man and Allah
303
themselves first, and then others. The unbelievers seek protection not from Allah but
from Allahs servants who are human beings (Q.18:102).
Priests are not God. The worship of priests and saints who are deified or credited
with divine powers is found in many communities. We are warned not to worship the
created but to serve the Creator. Allah commands us not to worship Satan but worship
Him instead, Who is in line with ir al Mustaqm (the Straight Path) (Q.36:60-61). We
should not deliberately and continuously reject Allah and be ungrateful to Him for His
mercies; otherwise, we will be called kfirs, as in Q.2:152. Who is a kfir?

Kfir: The word kfir has been misinterpreted by most of us. It is derived from the
Arabic root verb kafara, which means to cover. A kfir literally means a person who
hides or covers the truth. It is an antonym to a Muslim, who openly testifies to the truth
and submits peacefully to it. In the Islamic parlance, it denotes someone who
deliberately rejects the true faith, i.e. Islam.
However, we should be wary of calling anyone a kfir and throw him to the wrath
and the curse of God (Q.2:89), because only Allah knows who is truly a rejecter of truth
and who is merely misinformed or misguided. The Prophet

is reported to have said


about a Muslim: Whoever calls his brother an infidel, one of the two becomes deserving
of it. We are all human beings belonging to the global family of human fraternity, albeit
we may practice different religions and ways of life. Their religion is theirs and our
religion is ours (Q.109:6) and Allah says that there is no compulsion in religion
(Q.2:256). (The Quran does not mention death penalty for apostasy, nor prevention of
entry to non-Muslims in Makkah and Madinah). In Q.2:62, Allah says that Jews,
Christians, Sabians and those who do righteous deeds as well as those who believe in
Allah and the last Day shall have their reward, and on them shall be neither fear nor
grief. In Q.16:97, when Allah says about whoever works righteousness, man or woman,
and has faith .., He does not specify Muslims only. In Q.4:124, Allah promises Paradise
to anyone, male or female, who has faith and does deeds of righteousness while in
Q.41:46, Allah says that anyone doing righteousness does it for his own benefit and
vice-versa. Hence, we should not play God, be the Judge and pass sentences on people
as we wish. Not every use of the root kafara means the rejection of faith and therefore
the word kfir does not necessarily mean infidel. The word kfir is mentioned in the
Quran with different meanings viz:
1. kufr al-taud: to reject the belief in the Oneness of God (Q.2:6). This action is taboo
and unthinkable for a practicing Muslim. Although we refer to the majority of present-
day Christians as ahl Kitb, Allah refers to them as kfirs in Q.5:17 on the basis of them
calling Allah, Christ. This verse is followed in Q.5:18 by warnings to Jews and Christians
on a similar topic.
2. kufr al-nimah: to be ungrateful to God (Q.2:152) or to people, (Q.26:18-19) for
favours received. This includes many Muslims.
3. Kufr at-tabarri: to disown (Q.60:4), also applicable to Muslims.
4. Kufr al-juhud: to simply deny a statement or a view.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 304
Rather than calling them kuffr (which is the plural of kfir), the Jews and Christians
should be simply called people of the Book, or together with the Hindus, they should be
called non-Muslims. (Recently, it has been suggested by some that Rama and Krishna
may be considered as prophets by Muslims, and be among the 124,000 prophets sent by
Allah to mankind. It is well to remind ourselves about the following: To every people
(was sent) a messenger. (Q.10:47). And He also says: And (We sent) messengers We
have mentioned to you before and messengers we have not mentioned to you.
(Q.4:164). This means that there were prophets who were not mentioned in the Qur'an
but that does not dismiss the reality that they were messengers from God. There are
millions among the Hindus who believe in One God and submit to Him and do much
humanitarian work. They also do not believe in idols (murthis). Allah says in Q.20:112,
that, Anyone who does good deeds and has faith will have no fear of harm or of any
curtailment (of what is due to him). Most people in todays world do not reject the
message of Islam although they are not aware of what Islam is and has to offer, mainly
due to discourtesy of the biased international media and also to Muslims themselves,
who fail to project the religion of Islam in its true perspective. How can we call such
people rejecters of faith or of Islam? We should remind ourselves at all times that Allah
is the Best Judge, not we. We should not be posing as God and calling others, be they
Christians, Hindus or Jews, as non-believers. Allah says: Surely, those who believe, those
who are Jewish, the Christians, and the Sabians; and who (1) believe in one God (Allah
to Muslims), and (2) the Last Day, and (3) lead a righteous life, will receive their
recompense from Allah. They have nothing to fear, nor will they grieve, (Q.2:62; 5:69).
There is only one God. (Brahma Sutra). O friends, do not worship anybody but Him, the
Divine One. Praise Him alone. (Rig Veda 8:1:1). He is One only without a second.
(Chandogya Upanishad 6:2:1).
Muslims call the Supreme Being Allah, Jews call Him Jehovah, Christians call Him
God, Hindus call Him Pranav (Aum) and many others, the Africans call Him Kulunkulu.
The name makes no difference. He is known by different names in different countries. In
Q.17:110, we understand that if we call upon Allah or call upon Ramn, we can call
upon Him by whatever name we wish. It is interesting to read the verse in the first of
the Vedas called the Rig Veda: Ekam sat viprah bahudha vadanti (Rig Veda:1.164.46):
Truth is One; but the sages call Him by many names. Indeed this verse is comparable to
Q.17:110.

(B) The Sinner: Good and evil qualities are attributed to actions, ideas and objects.
Man is basically good because of the divine sensor Allah has installed in him in the form
of r, which was initially derived from Allahs own breath and from which emanates
whatever good qualities man possesses. Allah also created evil (Q.113:2) to test man if
he is capable of being His vicegerent. He also revealed through the Holy Scriptures,
especially the Quran, what is good and desirable, and what is evil and undesirable. This
may sound strange, but it is really out of Allahs great mercy that He has created evil
and thereby gave us the opportunity to become the best and most beloved of His
CHAPTER IV : Relationship between man and Allah
305
creations, by resisting Satans snares. If evil had not been created, there would be
nothing to measure good against. There would be no free will without the influence of
evil on our lives. (In fact, evil is a part of life; when spelt backwards it is read as live).
Angels have no such opportunity.
It has been said that if we see a pious man, we should take a lesson from him, but if
we were to come across an evil man, our lesson is to examine ourselves. If we see a
man who has erred, we must examine how many times we have erred. Likewise, should
we see a lustful person we should remind ourselves that we were the same once.
Allahs justice lies in His mercy in favour of man. If any man does good, the reward
for him is better than his deeds while evil-doers will be punished only to the extent of
what they did (Q.28:84). The fruits of evil in the Hereafter will be exactly according to
the degrees of evil, but the reward of good deeds will be far beyond their merits, on
account of the mercy of Allah. Allah is not lying in wait to punish those who have
committed a sin. They have wronged themselves (Q.3:135) because sin is a type of
oppression of ourselves by ourselves, as expressed in the very first du

a supplicated by
our father dam together with mother aww, asking Allah for forgiveness (Q.7:23).
We must have hope in Allahs mercy tempered with the fear of His justice. We must fear
God but we should not be afraid of Him because He is the Most Merciful. Even if our life
was riddled with sins, Allah may forgive all sins as mentioned in Q.39:53.
' ' ' '' .' _:

..' ' _'

' ' '

.
.

Say: Oh my servants who have transgressed against themselves! Despair not of the
mercy of Allah; for Allah forgives all sins for He is Oft-Forgiving, Most Merciful. Notice
that this verse has only been mentioned once in the Quran. Does this mean that Allah
will forgive all sins of the same category once only but not all sins of all categories again
and again? If the repentance for that particular sin was sincere enough to be accepted
by Allah, the person emerges once again with all original innocence and purity with a
new blank page.
Good and evil are those which are determined by God and revealed to humanity.
(However, modern society believes that good and evil are determined by human needs
and interests only and are responsible for the pleasure or pain of the individual as well
as welfare of the society). Both, good and evil, necessarily struggle to gain mastery over
each other. When a person acknowledges the evil of his sins, he starts becoming
virtuous. He confesses to Allah, asks Him for forgiveness and finally repents. Pious men
have a dubious past, but a sinner has both, a past as well as present. Allah has endowed
man with the freedom to choose between right and wrong and to distinguish good from
evil. If we do not want anyone to know about our sin, we should not commit one. Hence
religion if properly practiced as advised by Allah is the foundation of a community
comprising of virtuous citizens (Q.3:104; 3:110). The function of pre-frontal cortex of
the brain, given by Allah, is to differentiate right from wrong and good from evil. This
ability to differentiate eventually leads to wisdom and wisdom increases with time and
age.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 306
A sinner is considered as one who disobeys the will of God, the laws of nature or the
rule of reason. In Islam, all three are grouped together with those acts that cause pain,
harm or misery to others or to oneself. Righteous deeds are those that earn Allahs good
pleasure (Q.46:15). Often, we give in to temptations in states of fatigue or excitement,
and also in times of plain frustration when we have nothing to do, e.g. when
unemployed. Some other causes for our lapse could be to please someone for our own
personal gain or to please ourselves as a diversion from personal or domestic problems;
or when we are under the influence of drugs.
.'

.
' ' ''. ' _

. .

' '. _'

Al ladhnna yajta nibna


kab iral ithmi wal fawisha illal lamam, inna rabbaka wsi ul maghfirah: Those who
avoid major sins and abominations, save the lesser offences; verily, Allah is of ample
forgiveness, (Q.53:32). If Allah were to punish people for their wrong-doing, He would
not leave hereon a single living creature, but He gives them respite till an appointed
term, (Q.16:61). Allah is kind enough to send a sinner on probation, to see if he can
repent in the interim, and report to Him that he has done so earnestly, so that on the
Day of Judgment he presents himself to Allah as much spiritually cleansed as possible for
his further entry into Paradise. However, some unfortunate persons pile up more sins in
this probationary period and become further disgraced (Q.3:178). The pattern of
treatment of sins is similar to the one we have in our correctional institutes for crimes,
viz. to remove the offenders from society for some time till they have been reformed
enough so as not to commit any further crimes. This is similar to taking some time off,
confessing to Allah during prayers, asking for forgiveness, and then repenting with a
promise that we shall definitely change our ways henceforth and that we will not repeat
the sin. It makes a mockery of Allahs mercy if we ask Him repeatedly to forgive us for
the particular type of sin that we are engaged in during our life time.
. _' '

''. c

Innamal amlu bin niyyt wal khawtm: (adth: Al-


Bukhri) means that all actions are judged not only according to intentions but also the
end-result. It is the end-result that counts since man can use his will-power to change
his intentions. Shaikh Sadi explains further:
,....:<

,- ,.}...

..,... . .- .-...-.:,.

Ch peesh az maa ch maa besyaar boodand, k neek andeesh bad kerdaar boodand; badee kardand
neekee baa tan kheesh, t neekoo kaar baash bad mayandeesh: There were many persons like
us before us whose thoughts were good but actions evil; they wronged others but did
good to themselves. You do good and never think evil. Allah does not reward a person
on promises and intentions only but on implementations and actions. The smallest action
when accomplished is far better than the loftiest intention. Intention is usually an
impulse which has found mental approval but its execution is postponed to a suitable
occasion. The mind is focused on it, till action begins. During the interval between
intention and action, a person may change his mind for the good or evil. On the Day of
Judgment, we will not be punished for our thoughts or intentions, but for our actions
CHAPTER IV : Relationship between man and Allah
307
only. Allah forgives what people think and talk to themselves as long as they do not
implement them, (Ibn Kathr). We are responsible for telling the neo-cortex (the thinking
brain which animals do not possess) what to do and what action to take that is best for
us. We should not ask: O Allah, why do You allow us to commit such and such a sin.
Instead, we should ask: O Allah, help us not to commit such and such a sin. We may
not have sufficient will power, but we do have enough freedom to veto any sinful intent.
Responsibility exists more in the dictates of religion than in our neural circuit since
intention is not so much accountable but action is.
It is a well-known axiom that the road to Hell is paved with good intentions. Good
intentions are not an excuse to indulge in harm activities. It should be noted that: (a) if
we intend good and do not do it, we are entitled to one good deed; (b) if we intend
good and do it, we are entitled to 10 to 700 good deeds; (c) if we intend a bad deed and
do not do it, we are rewarded with one full good deed; and (d) if we intend one bad
deed and do it, we shall be punished for one bad deed only (adth: Al-Bukhri and
Muslim).
Prophet Muammad

said: .' .'

Ad duny mazri atul khirah: This


world is a cultivating ground for the Hereafter. We discover sooner or later that we are
the sole gardeners of our lives. In such situations, we should be looking around for a
place to sow a few seeds. Remember that it is better to have less in this world and more
in the next, than to have more in this world and less in Heaven, (Harat Ali. R.A.). Allah
takes into account whatever little we do, and will pay the account in full (Q.24:38-39).
Allah has promised remuneration in the Hereafter for our services and fidelity on Earth.
In the Hereafter, there will be differences in ranks and dignities (Q.6:132; 46:19)
according to each individuals spiritual development, not physical or financial status. On
the Day of Judgment, our good deeds will be weighed against our evil ones and marks
will be given to us on the basis of our past performances, by Allah, Who is the Best
Judge. It is obvious that for us to have any chance to enter Heaven, our scale of good
deeds must be heavier. We must in other words, have earned more than 50% marks
while trying to balance our spiritual ledger (Q.101:6-9). Any man or woman who does
good will be rewarded by Allah as per his/her best actions (Q.16:97). For those of us
who have done righteous deeds, there is great reward and much more (Q.10:26).
'
.

'

' '.
.


Fa amm man thaqulat mawznuh fa huwa f shatinn riah; wa amm man khaffat
mawznuhu fa ummuh hwiyah: Then, he whose Balance (of good deeds) will be
found heavy, will be in a life of good pleasure and satisfaction. But he whose Balance (of
good deeds) will be (found) light, will have his home in a (bottomless) pit, (Q.101:6-9).
This Persian poem is self-explanatory:
...-..-..

- ...-

.
-
.

.}".

... ..
Ay neek nakard heech bad haa kard; wongaah b lotf Haq tawallaa kard: Bar Afv makon taky k
har gez na bowad; naa kard ch kard, kard choon naa kard. O you who have done no good and
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 308
done all evil, and afterwards relied on Gods protection; Dont depend on forgiveness
since it can never be granted; an act not done is not like one that is already
accomplished and one that is already done is not like the one that is not done.
': '


_' ' . ' ' '. c' . _

.

Al Kayyasu man dna nafsah wa amila lim badal maut wal jizu man atba nafsah
hawhu wa tamann alal lhi al amni: The smart person is the one who controls his
desires and prepares himself for the Hereafter; the stupid person is the one who follows
his carnal desires and puts hope in Allah, (Hadith: Tirmidhi).
The faithful (Mumins) (Q.2:3) are certain of the Hereafter (Q.2:4; Q.31:4) where
mankind will be rewarded or punished for their actions. Just as Allah would reward our
good deeds, He would also punish severely those of us who have rejected Allahs
guidance and perpetually engaged in evil deeds. This certainty has been revealed to us
in stages; the sequence being as follows: At first Allah has given us the probability of
certainty of punishment through knowledge, reasoning and inference, called ilm ul yaqn
(Q.102:5). Then we will see the certainty physically with our own eyes ayn ul yaqn
(Q.102:7). And finally, there is the Absolute Truth, without any possibility of error of
judgment or of the eye, called haqq ul yaqn (Q.56:95; 69:51); after which we will be
assured about this certainty by ourselves experiencing the punishment. If we constantly
bear the following dua in mind:
'. . .' c '.



. .

.
Rabbana, Wakhtim bi slihti aamlina, wa tawaffana Muslimn wa alhiqn bi lin:
O Allah, seal our deeds with righteousness and make us die as Muslims and join us with
the good-doers. If we project this dua in full view every few minutes of the day, then
nearly all sins, major and minor could be easily avoided. In this supplication we ask Allah
that all our actions should end up in righteousness; that our life should end up as
Muslims when we die; and finally for us to be joined with the righteous ones in the
Hereafter.
Stoning to death as punishment for adultery is not mentioned in the Quran. It is a
Mosaic Law and is to be found in the Taurt, yet not followed by Jews themselves. The
Holy Quran states in Q.24:2 that both the man and woman guilty of adultery or
fornication should be flogged in public with a hundred lashes each, but the allegation
has to be established beyond any doubt as false evidence in absence of four witnesses
carries a penalty of eighty lashes (Q.24:4).

(C) Asking for forgivness
Before we ask Allah for forgiveness, we should ensure that we ourselves have developed
some of His qualities of forgiveness. We disobey Allah so many times, but if any of our
subordinates or our wife (who is our equal) disobeys us, we want to scold or punish
them. It should always be borne in mind that Allah advises us to forgive even when we
are angry (Q.42:37). He who does not forgive must remember that he is destroying the
CHAPTER IV : Relationship between man and Allah
309
divine bridge that he himself has to cross some day, since he himself would need
forgiveness some time. Forgiveness is better than revenge, since the former is a sign of
compassion while revenge is symbolic of savage animal behaviour. ... : Intiqaam
Aadmee kee haar h, is an Urdu proverb meaning: Revenge is the ultimate defeat of man,
matched by a Persian proverb: :...-.


Dar afv lazzateest k dar enteqaam neest: meaning: There is so much pleasure in forgiveness
that is not found in revenge. Although forgiveness cannot change the past, it brightens
the future. Even the angels pray for forgiveness for all beings on Earth (Q.42:5). If we
want Allah to love us we must spend freely both in adversity and in prosperity, and
restrain our anger, and pardon fellow-beings (Q.3:134). All pious men and women who
rise to the spiritual dignity of carrying the Throne of Allah implore for forgiveness for the
believers (Q.40:7). Hasten not to punish but find room for pardon, (Harat Ali, R.A.).
For Allah to forgive us, we must acknowledge our own wrong-doing and immediately mix
it with an act of goodness (Q.9:102).
Forgiveness deflates anger, apprehension, our ego and pride. We must forgive the
enemy when he is alive and not when he is buried. Since Islam represents peace and
goodwill, we should try to mend broken relationships and forgive others for the offences
they have committed against us. Forgiveness is a rare quality, best exemplified when the
person in spite of being in a much stronger position later, foregoes his rights and
forgives the wrong-doer instead of taking the obvious course of revenge. We must also
motivate and advise our brothers to forgive, so that we spread salams among ourselves
by greeting each other with Salaamon Alykum. This effort of ours becomes part of
reconciliation and eligible for a reward from Allah. (Jesus Christ, pbuh, used to greet in
Hebrew saying Shalom Alaykom, Peace be unto you; Gospel of Luke.24:36).
The shame that we incurred over wrongs done to others or when others have
wronged us causes much pain when we recall the incidents from time to time. Hence it
is not only necessary for us to forgive in earnest, but also to forget, so that we are no
longer haunted by the memory of the incident and the need of reminders to forgive the
person again and again. Of course this is easier said than done, because to forgive
someone with the tongue is easy but to erase the incident from the mind is rather
difficult. Sometimes, it becomes really difficult to forgive and forget totally. If we forgive
and dont forget, it means that we have not forgiven. Moreover, situations may arise
when we lose even this chance. For example, the other person may get a heart attack
and need intensive care. In such a situation, we should adopt an attitude of compassion
and forgiveness. This sympathetic outlook will gather further momentum if the doctor
suggests that this day could also be his last one, and that we will never again have an
opportunity to render such humanitarian service. God forbid (madhallah), if a person
dies without the resolution of dispute, for we would never get a chance to apologise,
and would carry this sinful scenario to the Hereafter. Therefore we must do what we
want to do, now. If Allah has sent a human being as an enemy just to try us, even then
we should adopt a more forgiving attitude as implied in this poem:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 310
..'-,.-

.,,.. ...

Choon doshman beerahm ferestaad Oost: Bad ahdam agar nadaaram in doshman doost: Since this
merciless enemy has been sent by Him, I am untrustworthy if I do not take this enemy
as my friend.
To help us develop the quality of forgiveness, let us have a critical look at ourselves.
How many mistakes have we committed in the past with which we have gotten away?
We must clean our fingers first before pointing at the spots in others. Moreover, before
pointing an accusing finger at someone, we should also look at our other three fingers
pointing at ourselves! Someone while analysing himself once said: I hate mankind for I
think myself as one of the best of them and I know how bad I am. Another, Turn
yourself into an honest man and then you may be sure there is one rascal less in this
world. Imam Ali (R.A.) said: He who searches for peoples shortcomings, should start
with himself. It is also said that an honest man is one who has never been caught.
Forgiveness undoubtedly affects even the enemys feelings and creates speedy
transformation in his thinking, conduct and outlook on life. To forgive is to set the
prisoner free and then discover that he himself was the real prisoner. A great virtue that
separates man from animals is that of forgiveness, toleration and overlooking the
mistakes of others. Whenever we are victimised by others, we have a good opportunity
to forgive and enjoy the benefits of forgiveness. We must forgive peoples mistakes and
shortcomings, be it through commission of an offence or omission of brotherly duties. If
we forgive someone graciously, it is more for our own sake and not so much for the
sake of the other person. It is our own slate which is wiped clean. We must always be
reminded that it is human to err and divine to forgive. Here the poet stresses that we
must deal with people the same way as God deals with us:
-< .. -

......"-

Javon mardo khush khooy bakhshand baash; ch Haq baa t baashad t baa band baash; Be brave,
well-mannered and forgiving; just as God deals with you, you must deal with people.
If we were to come anywhere near to Allahs attribute of forgiveness, we must also
learn to forgive others. Because it takes enormous effort to forgive, by doing so we
gradually acquire some of Allahs attributes towards perfection. What grounds do we
have to seek forgiveness from Allah, if we ourselves have not learnt to forgive our
fellow-men? Allah has commanded us to repel evil with good (Q.41:34). Prophet
Muammad

said: (a) Let there be no harm and no reciprocating of harm; (b) Requite
injury with kindness; (c) Mercy of God is for those who show mercy to His creatures; (d)
.' '

.


La yaramahu man l yaramun ns: Allah will not be
Merciful to those who are not merciful to mankind, (adth: Al-Bukhri);
(e)

Man l yaramu l yuram: He who is not merciful to others, will
not be treated mercifully, (adith: Al-Bukhri). All disputes could be settled in a spirit of
compromise and forgiveness. We should remind ourselves that whenever we look up to
CHAPTER IV : Relationship between man and Allah
311
Allah for forgiveness, we must also look upon our fellow human beings with sympathy
and forgive them. If there is a language which the blind can see and the deaf can hear,
it is that of kindness and forgiveness. We have to ask Allah in all sincerity for forgiveness
and then repent (Q.11:3; 11:52; 11:61; 11:90). Immediacy is essential in this
procedure, which has to be performed quickly. There is no voice dearer to Allah than the
voice of a weeping sinner with tears in his/her eyes asking for forgiveness. . ' '


.
Sbiq il maghfiratim min Rabbikum: meaning: Hasten in the race with one
another for forgiveness from Allah, (Q.57:21). Allah also says in Q.6:54 that God has
inscribed for Himself (the rule of) Mercy. Whoever approaches Me walking, I will come to
him running; and he who meets Me with sins equivalent to the whole world, I will greet
him with forgiveness equal to it. (Mishktul Masb).
Even if our life was riddled with sins, there is still some hope in Allahs mercy, as
depicted in this thought-provoking and soul-stirring poem by Shaikh Sad:
. ...,...

~. .

. . ..:..

.

.; ../:.
.

,.-.. .-:..-.


Yaa Rabb in naam y siyah kard beefaayed omr; hamchenon az karamat bar nagereftast omeed;
Lyken az mashreq eltaaf elaahee na ajab; k ch shab rooz shawad bar ham taabad khorsheed: Oh
God, this blackened manuscript of a useless life has not lost hope of Your generosity;
but no wonder, for from the Eastern side of Gods grace, when night becomes day, the
sun shines on each and everyone.
Moreover, we must never despair of Allahs Mercy for Allah forgives all sins.
` ' '


.' ' _'

. .

L taqnat min Ramatillahi; innaha


yaghfirudh dhunba jam

ann: means, Despair not of Allahs Mercy, for Allah forgives all
sins, (Q.39:53). Notice that Allah does not mention the number of times He would
forgive all sins. There does not seem to be any limit to His mercy. Although the sinner
would get tired of repenting, Allah never gets tired of forgiving. However, in the
following verse (Q.39:54), Allah urges us to repent and behave ourselves before He
imposes the penalty. We need to remind ourselves that nowhere in the Holy Quran has
Allah said that we can continue committing sins all of our lives and He will continue to
forgive us on each and every occasion.
When a person takes delight in constantly pursuing harm activities, he may find a
glimmer of hope in Allahs recurring forgiveness. But with time, he realises that such
nefarious activities cannot go on and on. These have to be stopped as Allah has also set
a ceiling for his repentance in the form of death. Therefore, we should repent at the
earliest opportunity for the sins that we have committed because we do not know when
we would die. Allah also asks us to overlook other peoples faults with a gracious
forgiveness which shall definitely change our own outlook on life, not only because we
are short-lived but also because the end of the heavens and the Earth including
ourselves is near (Q.15:85).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 312
(i) Although any time is a good time to ask Allah for forgiveness, the third part of the
night when we offer tahajjud prayers is most appropriate. In the tranquillity of the night,
we can have a better communion with Allah and confess to Him all the wrong that we
did. Allah responds, grants all requests and forgives (adth: Al-Bukhri; Fiqhus
Sunnah).
There are also other stages in prayers where we usually ask for forgiveness, viz.
(ii) while sitting down after the first prostration;
(iii) during the final supplication after the 5-times compulsory prayers are completed;
When asked what was the best supplication that would be heard, the Prophet replied
"the one after Tahajjud and after every far alh" Hadith: At-Tirmidhi.
(iv) during Lailat ul Qadr. yesha R.A. narrated: I asked the Prophet

: Messenger of
Allah,tell me, in case I should realise which night is Lailat ul Qadr, how should I
supplicate in it? He answered; Supplicate: O Allah, Thou art Most Forgiving and dost
love forgiveness, then do forgive me. (At-Tirmidhi).

Which categories of persons would be forgiven by Allah?
Men and women who will be forgiven by Allah will include: (1) Muslims; (2) the staunch
believers; (3) the devout; (4) the truthful; (5) the patient and the constant; (6) the
humble; (7) the charitable; (8) those who practice the Islamic fast; (9) those who guard
their chastity; and (10) those who adore and glorify Allah (Q.33:35). In addition, Allah
forgives whom He wills. Allah is the Only One Who accepts repentance and forgives sins
(Q.42:25). . i. . _'.

_'

I am He that forgives again and again


to those who repent, declare their faith with firm conviction, do righteous deeds; then
they are the ones who are ready to be rightly guided, (Q.20:82). In this verse, four
conditions for forgiveness are incorporated by Allah, viz., (1) We should repent; (2) We
should declare our faith in Him with irrevocable strongly-bonded faith and without any
reservation; (3) We must do good deeds; and (4) We must afterwards walk straight and
be guided accordingly. Hence, it is imperative that we should reform ourselves.
If we ask Allah to love us, then it is important that we should also control our anger
and learn to forgive others. We must make ourselves worthy of His Love. And love
should not be one-sided. If we want Him to love us, then we must love Him first by
carrying out His Commands. We cannot expect the Almighty to love us while we
continue to soil our love with deeds displeasing to Him. We learn from Q.2:165 that
some people worship and love others just as they love Allah, but those faithful believers
with firm conviction of belief are overflowing in their love for Him alone. The qualities of
such people whom He will love and who love Him are further described in Q.5:54.
Allah loves those who constantly turn to Him in repentance and those who keep
themselves pure, (Q.2:222). Maulana Jalaaluddin Rumi says that Allah loves the tears of
the repentant sinner more than the prayer of the Saints.
CHAPTER IV : Relationship between man and Allah
313
Forgiving is not an easy task, because it is associated with some degree of shame
and anger, for which we would like to get even with the offender. Such a thought may
stay in our minds for many months and years to come. In the meantime, we ourselves
will suffer from inner resentment which is detrimental to our physical and emotional
health. We should be reminded that all human beings have come from the same source
and if we hate another human being, we only hate a part of ourselves. If we look at our
family tree far enough, we find that we, human beings, belong to one couple: father
Adam and mother Eve. Hence, we are all blood relatives albeit we belong to different
religions, race, colour or country. Hence, by communicating our forgiveness to the
offender, we achieve a double reward. We get released from the ill-effects of resentment
that dwell within us, and we also release the offender from the burden of the crime
which had led to some shearing of human relationship, resulting in disrupted harmony,
loss of trust and friendship. We should hate the sin, not the sinner. Although the
common denominator for every human being is to sin but it is uncommon to repent
again and again.

(D) Repenting or Tawba
Repentance accompanies a feeling of sorrow and regret for having done something
wrong. The sinner: (a) must acknowledge the wrong; and (b) not repeat the sin.
Repentance alone is not sufficient. It has to be accompanied by a firm resolve not to
commit the same sin again. Repentance for any particular sin without immediate and
further abstinence does not carry much weight and cannot reduce the distance between
man and Allah, which is the purpose of repentance. Man must immediately respond
positively to his inner messages when confronted with a similar situation. He must
resolve not to do it again. The sin of disobedience after repentance is worse than the sin
committed for which repentance was due. But since man is born weak in flesh, he may
have to repent again and again. No wonder Allah has imprinted Mercy for Himself
(Q.6:12; 6:54) and calls Himself Tawwb, i.e. One Who relents, meaning, One who
accepts repentance again and again. The Quran mentions Allahs names of mercy and
love twice as often as it mentions His wrath and punishment. Allah is Tawwb and
Ram. These two attributes of repentance seasoned with mercy have been emphasised
in Q.2:160 and in many other verses of the Quran. We are only responsible for the sins
we commit intentionally. If any person performs any sinful or Haram activities in a
dream, it will not be recorded as a sin in his spiritual ledger for punishment. Allah the
Most Merciful accepts our repentance if we are serious about it and forgives our sins,
since He knows the human nature that He himself has created.
For a sin that has been committed and could be forgiven by Allah, the sinner must
take part in the extremely solemn procedure of repentance called taubah. This taubah
must first be acceptable to Allah. .' ' '.'.

Wastaghfir Rabbakum:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 314
thumma tb ilyh, meaning: Ask forgiveness from Allah; then repent to Him, (Q.11:90;
11:3).
Taubah means also to turn to or to return, and Tawwb is One Who turns, meaning
man turning towards Allah for forgiveness and Allah turning towards man for acceptance
of such, like in a mirror. How many of us know that Allah Himself is desirous to turn
towards us (Q.4:27)? This face to face turn about initiates a turning point in the life of
one who repents. This is supported by a supplication: ' . '


Rabban alqina bimaghfiratika kam laqynka bi iqrrina: meaning, O God! Meet us with
Thy forgiveness, just as we have met Thee with our confession. (The Islamic confession
involving repentance does not require any special place or time, or a third party like a
saint or a priest. It is a direct man-Allah link and the right time is the earliest possible
time). He has to change his ways to Allahs way from now onwards. Allahs way is the
Straight Path called irt al Mustaqm (Q.11:56).
Taubah refers especially to the act of abandoning what Allah has prohibited and
returning to what Allah has commanded. Repentance is related to the Greek word
metanoia (meta denoting transformation and nous meaning the innermost
consciousness).
Taubah involves confessing a sin with a determined effort to have no excuse
whatsoever to repeat the sin. Taubah is not so much an acknowledgement and
renunciation of sin as a new orientation of the entire personality, so that the penitent is
wholly turned towards Allah, and tries to achieve the original purity of his rh (soul) and
body as at the time when he was born. From now onwards, he must constantly bear in
mind his own importance and greatness, and remember that he is a descendant of the
same father in whom Allah had breathed his own r, as expressed in this Urdu poem:
.



... .-

.,.: ..

Nafakhtu fh min Ruhihii k hamsha rakhnaa yaad, jab talak zindagi mein aakheree dam h. Always
keep in mind that He breathed into him from His own R until the last breath in life.
This procedure of repentance helps us to return to our original innocence and purity,
and springs from our deep-rooted remorse in our hearts, accompanied by feelings of
shame and hatred of ourselves. The effect of taubah or repentance on a person is
likened to a flower garden which weathers a storm, becomes withered, and then
blossoms again. However, we must remember that this act of taubah necessitates an
irrevocable promise by ourselves to Allah, for having no excuse whatsoever for repeating
the sin. In fact, if Satan fools us once, it is shame on him; but if he fools us twice, it is
shame on us. Satan is always lying in ambush for us with an inviting smile. As a
landmark and as a constant reminder of our vulnerability to Satan and our constant need
for contrition, one could perform two optional ruk of alt at-taubah (prayer of
repentance). . ' '

Sbiq il maghfiratinn min Rabbbikum: means,


Hasten in the race with one another for forgiveness from Allah, (Q.57:21).Moreover, we
CHAPTER IV : Relationship between man and Allah
315
must never despair of Allahs mercy, for Allah forgives all sins (Q.39:53). Allah has
inscribed for Himself (the rule of) mercy.
Of course, this does not mean that Allah invites us to commit evil and wrong-doings
continuously and then to ask for pardon on our death-bed as happened with Pharaoh. At
such a time, Allah will not forgive us (Q.10:90). Allah will accept the repentance of His
servant as long as the death-rattle is not sounding in his throat, (adth; Ibn Majah). In
Q.4:17 Allah says that He shall accept repentance and turn only towards those who do
evil in ignorance. Moreover, repentance on death-bed is not accepted by Allah (Q.4:18).
Just before death, nearly all of us adopt an Islamic attitude, i.e. resignation to Gods
Will. We should be reminded that a few short minutes of repentance cannot remove the
penalty of a lifetime of sins. It is no use promising God that we will improve our conduct
henceforth and quit our immoral behaviour, when we are about to die. Allah, out of His
Mercy, relents towards those who repent but also has warned us that when we do
wrong, we must not repeat the wrong knowingly (Q.24:17). We can ask Allah for
forgiveness again and again and in the meantime, learn a lesson not to repeat similar
errors. Allah is so merciful to some of us that He shows us the lesson a little at a time,
so that we could repent often over a period of a few years. It leads to understanding of
our gradual transformation, which in turn contributes to our wisdom. Wisdom comes
with time and age and hence we should not fail in the same examination all the time.
When we were young, immature, inexperienced and ignorant, we committed many
mistakes but with wisdom and age, it would now be a bigger folly to repeat the same
mistakes in the remaining period of our only journey through this planet. The repentance
of a hypocrite may in itself be hypocrisy. After having decided the right course to follow,
viz. taubah, we must do the best we can and leave the rest to Allah. With divine
assistance, all should be well. Allah loves those who repent, turning to Him constantly in
contrition (Q.2:222). Allahs doors for forgiveness and repentance are always open. The
quality of Allahs mercy is beautifully presented in the following two lines of a poem by
Shaikh Sadi:
..... :

.:. . ,.

.-....:.-

.:..:~-.


Agar kheshm geerad z kerdaar zesht, Ch baaz aamadee maajaraa dar nevesht; Karam been lotf
khodaavandegaar, Gonah bandah kardasto oo sharmsaar. If Allah were to get angry with any
misconduct of yours, as soon as you repent, He will erase that incident from your file.
Look at the Magnanimity and the Grandeur of God! Man has committed the sin, but
instead, God is the One Who feels embarrassed. Allah must be saying: My servant!
What made you do it? Dont do it again. Thats a promise! Go and perform two ruk of
salt at taubah as a reminder for this sin and never repeat it.

(E) Allahs acceptance of Tauba
Allahs acceptance of taubah requires that we make an irrevocable promise to ourselves,
with Allah as Witness, to have no excuse whatsoever for repeating the same sin. Allah
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 316
admonishes you that you should not return to the like of it ever again, if you are true
believers, (Q.24:17).
If the sin is considered grave enough, we should perform, as a constant reminder,
two optional ruku of salt at taubah (prayer of repentance) so that the incident would
remain as an eternal haunting spectre of the sin committed.
Such a procedure should be accompanied by an intention (niyyat) in the form of a
promise to oneself, and a vow to Allah, that if the vow is broken, one will give the
kaffrah, i.e. feed ten indigent persons with the same food that we eat, or clothe them,
or free a slave, or fast for three days (Q.5:89) to expiate the sins. These gestures should
be indicative of the sincerity of the promise about not repeating such a sin in the future.
He should not behave like this poetic character in this poem:
.:

~
. :

~
. . : .,.'

. :. .:

Az bask shekasto baaz bastam taub: faryaad hamee konad z dastam taub; deerooz b taub ee
shekastam saaghar; wemrooz b saagharam shekastam taub. So many times I broke my promise
of repentance and took it again: Repentance has been shouting through my hands for
justice: Only yesterday I broke my wine-glass because of repentance; today with the
wine-glass in my hand I broke my repentance.

The purpose of repentance
One of the purposes of repentance is to build up a strong will power, which is achieved
in slow and gradual increments. Whatever personality we develop in this life through our
will power, becomes the stepping stone to enter a suitable classroom for further
development in the Hereafter. In this class room too, we have to ascend in stages to
higher grades. Hence, repentance brings us closer to Allah.
For this purpose, Allah puts us to the test once or twice a year, and gets us involved
in the exercise of solemn repentance (Q.9:126), so that we get used to repenting, within
a moment of committing the crime and not leave it for the last minute. In fact, the
moment we have in hand is all that is guaranteed, and feeling confident about tomorrow
is only venturing on presumptions and uncertainties. The raison dtre for the exercise of
repentance is for us to develop our will power to such an extent that we will not commit
the same mistake again, now that we have already committed it once. We have no
control over the past as past cannot be changed but these mistakes have taught us
lessons of wisdom, and some control over the future is possible once we keep those
lessons constantly in mind.
Quite often, Allah invites us to forgive us and puts us on probation for an appointed
time (Q.14:10; 71:4). Hence, the earlier in life we could build up our personality
foundation, the more time we will have in our hands, to strengthen it during the balance
of our lives. We should be prompt in repenting, and hasten in the race with one another
for forgiveness from Allah (Q.57:21).
If we continue to commit sins in the latter part of life and say I know I am not going
to die soon but I would like to keep my chastity but not as yet., it means that we have
CHAPTER IV : Relationship between man and Allah
317
failed the examination, and that we have not yet developed any will power or personality
to present ourselves on the Day of Judgment. Moreover, death-bed repentance is not
accepted by Allah (Q.4:18) since even by then, we are departing from this world with a
weak, disgraceful and underdeveloped personality, full of remorse and regrets, and
burdened with unforgivable sins. Sometimes, we get a taste of humiliation and disgrace
in this life as a sign of the greater punishment to come in the Hereafter (Q.39:26). In
fact, Allah punishes some of us in this life before the supreme penalty of the Day of
Judgment, so that we repent and return to Him (Q.32:21). The reason for the delay in
punishment in this world is that we were given a sufficient number of days to repent and
amend. Self-conviction followed by repentance leads to self-correction. This is also one
of the purposes of the probation mentioned above in Q.14:10; 71:4. No sinner would
ever think of reforming himself if the promise of salvation through repentance was not
offered by the All-Forgiving and the All-Relenting.
The benefits of repentance
Whenever we look at our mistakes through our tears, and ask Allah in all sincerity to
forgive us, the crying episode alone relieves our tension. Moreover, there is a lot of
healing benefits to oneself through forgiveness, when certain sedating neurotransmitters
are released in the brain. The tears resulting from an emotional state have a different
chemical composition than of those from allergy. Eyes becoming lachrymose with
crocodile tears is no taubah. Repentance must be realistic and has to be accompanied by
a determined effort not to commit the same mistake again. A different behaviour pattern
results from a sincere repentance. A new leaf in life should then begin with a clean
sheet. It is this determined effort that acts as one step after another, resulting in a
higher grade of class in the Hereafter. If we repent, have firm faith and work
righteousness, we have hopes of salvation (Q.28:67). If a man repents sincerely, has
firm faith in Allah and does righteous deeds, Allah will change the evil of such a man into
good, and calamities could be changed into bounties (Q.25:70). These steps are simple
and benefits are many. Moreover Allah will admit them into gardens beneath which
rivers flow and Allahs Nr (Divine Light) will run forward in front of them and by their
right hands while they say: O Allah! Perfect the Divine Light for us and grant us
forgiveness, (Q.66:8). For those of us who continue facing difficulties of acquiring such
will power in spite of trying our best under difficult conditions, we should also
acknowledge the existence of a Higher Power in Whom we trust, to relieve us of the
tough problems, One Who would extend a strong Hand-Hold for us to grasp the Divine
Assistance (Q.2:256).
Retaliation: Spite is a uniquely human emotion. Retaliation is prescribed in Islam for
homicide (Q.2:178) and physical injuries (Q.42:40). This may otherwise be stated as eye
for eye, nose for nose, ear for ear, tooth for tooth and wounds equal for equal (Q.5:45).
In the law of such equality for murder, it is not fully realised that there is saving of many
lives (Q.2:179). Retaliation should not be greater than injury received (Q.22:60).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 318
However, a monetary compensation could be accepted by a relative as in Q.2:178 or by
the injured person himself, while forgiveness is considered by Allah as an act of charity
(Q.5:45; 42:40).
If we were wronged or driven out of our homes, we must fight back (Q.22:39-40)
since oppression is worse than slaughter (Q.2:217). However, a rare incident has been
recorded in the Quran when Hbl (Abel) told his elder brother Qbil (Cain): Even if you
try to kill me, I will not try to kill you. You will draw on yourself my sin as well as your
own. (Q.5:28-29). Through these verses, Allah wants us to know that homicide carries a
double sin, one of the act itself, and the other of putting an end to someone elses life,
who could have done much good for himself and for others if he were alive. Hence,
whatever sins Abel might have committed would be deducted from him and added to
sins of Cain on the Day of Judgment.
However if everyone retaliated, then man would have been an endangered species,
and probably extinct, since one retaliation would have engendered another ad infinitum.
People will forget what you said. People will forget what you did. But people will never
forget how you made them feel.
Revenge leading to retaliation causing personal harm to the victim gives great short-
term satisfaction to man. However, it does not match the long-term pleasure of
forgiveness which breaks the cycle of violence and counter-attacks.

Hypocrisy: Hypocrisy (from Greek hypkrisis meaning acting on the stage, pretence)
is the pretence or simulation of virtue, moral or religious beliefs, the value of which has
nothing to do with ones actions or what one expresses. His opinions, statements or
actions contradict his beliefs. Although classified as a major sin, hypocrisy is widely
spread among mankind. A twisted language, solemn attire and a proper occasion is used
to effectively accomplish hypocrisy. A hypocrite does not trust another hypocrite. Some
hypocrites continue their practice in their old age, because they cannot change
themselves. It is very difficult to teach an old man a new concept. He continues to wrap
his speech in chocolate-coated packages to make it acceptable. Many priests and clerics
of all denominations have been guilty of sexual misconduct, money laundering,
commercial fraud, embezzlement, misuse of public funds, to name a few.

Chapter 107 of the Quran, The Heights (Al Arf), describes the state of those
hypocrites who apparently are Muslims but do not believe in the Hereafter. It holds out a
threat of ruin to those who offer the prayers but are unmindful of them since they want
only to be seen offering the prayers. The hypocrites will be in the lowest depths of the
fire (Q.4:145).

CHAPTER IV : Relationship between man and Allah
319
Commercial Hypocrisy


Tatff means fraudulent dealings by giving too little and asking for too much.
Various deceitful means could be used, including advertisements to lure customers and
giving an inferior substitute imitating the original, similar to counterfeit money.
Moreover, there are many persons who do not think that they have had a good bargain
unless they have cheated a merchant and vice versa. Of course, whoever cheats, will
bring the deceit with him on Judgment Day (Q.3:161). Besides Allah giving us the
knowledge of weight measure, He tells us that He has balanced the whole universe with
its content of the stars and the planets (Q.55:7-9) and He also sent the scripture
together with balance (of right and wrong) (Q.57:25). This should remind us of the scale
of justice on the Day of Judgment. It should always be borne in mind that all our deeds
are stored in a data bank, which will remain untampered till the Day of Judgment, the
Day of Dn, the Day when people will demand from each other their legitimate rights in
front of Allah. Could this Data Bank where our affairs are stored be presently situated on
a planet which is one thousand light years away from us (Q.32:5), i.e. nearly 5,874
billion miles away from Earth? Is it possible that on the Day of Judgment this Data Bank
would be incorporated in the place of mammoth gathering of mankind?
In the market place, the defrauder not only demands more when he wants to buy
but gives less, or inferior quality goods when he sells. He does this with a smile on the
face when one eye beams with a show of honesty, and there is a gleam of calculation in
the other. If anyone sells a defective article without drawing attention to it, he will
remain under Allahs anger and the angels will continue to curse him. (adth: Ibn
Mjah). The truthful and trustful merchant is associated with the prophets, the upright
and the martyrs. (adth: At Tirmidhi). Buying and selling inside the mosque is frowned
upon.
Fraud is a course of deception deliberately practised to gain unlawful advantage of
the victim such as his age, ignorance, subnormal mental condition or the intoxicated
state. While fraud is to the detriment of the victim in this world, Islamic theology says
that it is to the detriment of the defrauder himself in the Hereafter.
.

_ .' '' ':' .'





.

.
_. . .' ':'.

Wylunn lil muaffifn * Alladhna idhak tl alan nsi yastavfn * Wa idh klhum aw
wazanhum yukhsirn: Woe to the defrauders! Those who when they receive by
measure from mankind demand in full, but if they measure unto them or weigh for
them, they give less than due and cause them loss. (Q.83:1-3). Here is a Persian poem:
...-..,.

.' ..

...

Bbaree maal Mosalmon wa ch maalat b barand, bong faryaad bar aaree k musalmaanee neest. You
take away money belonging to a Muslim and when they take away yours, you shout and
cry loud that it is un-Islmic.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 320
Some pharmaceutical companies have invented diseases such as Attention Deficit
Syndrome, Social Phobia and others in order to sell their products which contain
amphetamine.


Another example is the National Lottery. The real winners are the government and
the shareholders who are extracting money from the poor and giving it to the rich. In
most modern societies, man is out to get, not to give. Capitalist economic structures
depend on creation of winners, losers and owners through plundering other peoples
resources, be it individual, national or trans-national. Businessmen become pre-occupied
with beating their opponents across the street or in the stock market. (Lately,
businessmen have resorted to contacting hit-gangs to rid their business of competitors).
Islam vehemently condemns commercial hypocrisy; the seller must not take undue
advantage of the ignorance or intoxicated condition of the buyer. An Englishman sold a
Middle Eastern Sheikh one thousand fighter planes; yet there was not a single pilot to
test them out!
The cumulative ignorance of the Muslim ummah is responsible for our poor
knowledge of statistics. We do not even know what minerals and rich resources the
Muslim lands have, although the foreigners know it only too well and exploit them for
their own benefit.
In insurance frauds, accidents are pre-arranged to receive cash benefits. Some
corporations have engaged in illegal price-fixing to capture the market.
Astrology has become a commercial tool in the hands of a few. Because we do not
know what tomorrow holds for us, fortune-tellers, astrologers, tea-leaf readers, crystal
ball gazers and exorcists who cure patients by removing devils or jinn possessing
them, have made a lucrative trade out of the ignorance of gullible persons or their
relatives. These same holy men will never go to one of their own when they fall ill and
would rather be treated by a well-known foreign educated physician. It is unfortunate
that some politicians and businessmen take advice and ask for predictions from such
people. Astrologers make us believe that the position of heavenly bodies at the moment
of a persons birth influences the persons destiny. They produce charts called
horoscopes, which map the position of astronomical bodies at the time of birth. (It is
divided into twelve sections, called the signs of the Zodiac, which include Aries, Taurus,
Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces,
every planet carrying its own particular sign and representing a set of human attributes.
A person said to be a Leo refers to the persons sun sign that is, the sign that the sun
occupied at the time of the persons birth). Fortune-tellers and astrologers know only
too well that they are telling lies. They say that they can predict important events in the
life of a person through the planetary arrangements in the constellation of stars and the
influence of the planets in their various houses. They make vague statements for a
middle-class man, e.g. there will be disappointments in some part of his family life; a
dangerous accident would be in store for him, but he will be saved; he will come
CHAPTER IV : Relationship between man and Allah
321
across a great fortune which he must look out for, etc. However, for the rich man, the
predictions would be: He will continually prosper in his business; Besides his main
business, he will be successful in another business in which he will indulge ; He will be
well-liked in the community; His enemies would not be able to harm him, etc. There
are daily horoscopes in newspaper columns with such vague statements that it would fit
anyone. Statistically, the daily horoscopes with the twelve planets should be able to
apply to a twelfth of the world population, amounting to millions of people, on a daily
basis with identical fortune but they dont. If the astrologers could in fact forecast the
future, they could have won for themselves the million dollar lotteries or in horse racing
and they could have retired. Not a single astrologer has ever been so fortunate. People
who go to astrologers for a fee in reality need a friend and there is no better friend than
Allah. Moreover, Allah does not demand any fees for advice. A detective said: I have
gone into thousands of fortune tellers parlours and have been told thousands of things,
but nobody ever told me I was a policewoman getting ready to arrest her.
Media Hypocrisy: We are fed with well-drafted and well-crafted news from the
Western world on a daily basis. The hidden agenda includes propaganda,
misinformation, distortion and distraction. It is true that man was born ignorant but we
were not born stupid. Man becomes stupid when he is educated with nonsense. To
divert our attention from religion, we are invaded in the privacy of the bedroom with
trash and other porno materials in our TVs and computers.
The news-broadcasting teams that control world media manipulate their messages
behind closed doors to suit their own purpose, benefiting their allies and sponsors, and
frustrating others. The West has painted a dim and grim picture of Muslims who were
called freedom-fighters once and branded them later as terrorists, thus creating an
international Islmophobia. They target certain communities for harassment. Even
Muslims who would like to give zakt money to charitable organisations could be
accused of being collaborators of terrorism and have their assets frozen.
Money is acquired by some through devious means. Our society is motivated by
violence and money, ignoring all moral standards. Violence on the TV is paralleled by
what we read in the daily papers, be it through drugs or alcohol. Toughness,
ruthlessness and having the bottle are portrayed as the right stuff as seen in movies
and TV commercials. Domestic violence is a consequence of that vicious culture which is
exhibited in schools since children imitate parents. While the population of Muslims in
Trinidad was less than 6%, cases of domestic abuse by Muslim men in the magistrates
courts were over 20%. It is a bad example for our children growing up, because
criminality is learnt at home.
Social Hypocrisy
The medical doctor lectures to students and to his patients about the dangers of alcohol
and smoking, and then attends symposia in which he himself smokes and drinks, the
expenses being borne willingly by the pharmaceutical company. Some medical doctors
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 322
have forgotten their Hippocratic Oath and the poor patients are either neglected or given
superficial attention.
Some of us keep alcohol at home to entertain visitors, or bring it duty-free for a
friend, and yet swear that alcohol is harm, even to buy or to accept or give as a gift.
The same applies also to gay marriages which are becoming frequent. Just because the
society has accepted something, it does not mean it is right. According to some, there
are no wrongs and rights, and what does not harm is righteous. When fortune strikes,
many friends claim to be our relatives, but if they find out that we are in debt, we just
cannot find one to stand by us. A Persian proverb: . . . ,. . . .: .


Agar toraa zar
baashad, aalami toraa baraadar baashad: means, If you have gold, the whole world is your
brother.
Some of us who are in responsible positions as trustees have been found guilty of
shameful criminal offences, whether we were trusted with money, high office, orphans
or someones daughter looking at us with trusting, innocent eyes. We are not true to
ourselves, but teach our children to be honest and have good morals. Such is the case of
our double standards. Some of us who have contributed little to society demand more
respect at functions, yet we are unwilling to acknowledge the good that others do.

Religious Hypocrisy: Religion is an amazing concept present in human beings
only. Animals do not belong to any religion. Religion can play contradictory roles to suit
the preacher and the preached. It can be used to make war or peace, encourage
enslavement or emancipation, induce poverty or wealth and ensure stupefaction or
knowledge. Religion thrives in times of political turmoil and economic deprivation. It is
becoming commercial with the rise in televangelism.
Although all religions teach us love and service to mankind, they have unfortunately
become a source of hatred and division among human beings responsible for mans
inhumanity to man through wars, communal killings and ethnic cleansing. All religions
are dogmatic, with adherents who are intolerant and would not tolerate other beliefs.
Millennia of human history have shown that religion is not the cause of minor differences
but of profound disagreements, disgust and enmity between people.
During the Messengers period in Madnah, a new type of Muslim called munfiqn
(hypocrites) had emerged from among the populace who were invited to join the fold of
Islam. They had entered the fold of Islam merely to harm it from within. Outnumbered
by Muslims, there were others who had become Muslims simply to safeguard their
material interests. They, therefore, continued to have relations with the enemies so that
if the latter became successful, their interests would remain secure.
The hypocrites pray only to be seen and noticed. In fact, hypocrites of all times:
(1) do not wish to understand what they are reciting in their prayers. They only want to
showoff their dress and their head-gear; (2) do not pray when they are alone but
make it a point to pray in congregation so that they could be seen, considered,
publicised and accepted as righteous ones in the society; (3) do not internalise their
CHAPTER IV : Relationship between man and Allah
323
utterances. Their minds and even their gazes often wander during prayers, with rapid
flights of ideas and thoughts of current and past events.
Prophet Muammad

said: There are four signs of a hypocrite: (a) when he


speaks, he lies, (b) when he makes a promise, he does not honour it, (c) when he is
trusted, he cheats and betrays his trust,(d) when he quarrels, he uses foul language.
(adth: Al-Bukhri).
The Bible mentions that Jesus Christ, pbuh, said: Beware of those scribes who desire
to walk in long robes and love greetings in the markets, and the highest seats, the
synagogues and the Chief room at feasts; which devour widows houses and for a show
make long prayers; the same receive greater damnation, (Luke 20:46). Long gowns do
not hide the sins of the wearer. Many priests of all religions consume the goods of the
people in vanity (Q.9:34). Those priests who experience sexual temptations often betray
their own professional beliefs. If someone says that his conscience is clear and he is so
pious that he has never sinned, he is either telling lies or suffering from Alzheimer's
disease. Camouflage of piety rendered with a turban and a beard qualifies the person for
enhanced social acceptance in religious functions and counteracts adverse comments
made by others. Many priests of different faiths have died of AIDS. Here is a couplet in
Arabic:
- ..' _' '

- ' ':

Khaffafa hu bin annal khatya l taf, Fa idhal mastru minn baina thavbyhi fa.
Allah made it easy upon us that sins do not give a bad odour; verily the most well-attired
among us is full of shame under his clothes. And this Persian proverb:
..... |

...
Mullaa shodan ch aason, aadam shodan ch mushkil means, How easy it is to become a Mullah
and how difficult it is to become a human being! Here is an Urdu one:
.... .

.. .. . ..,> ..

Wo insaan kahaan h k muddaton s, insaaniyyat k talaash mein h har insaan: Where is that
human being who, since ages, has been searching for humanness in man.
Some of us hide behind a beard and a pious garb with a tasb (rosary) in hand, and
change our accent to Arabic intonation to suit the occasion and impress the gullible.
Such people know that it is difficult to practise what they preach, and impossible to
preach what they practise. They can say what they want but in reality they prefer the
truth about themselves be not told. In the end it does not matter whether we dress in a
long kurta or an aba with a turban to match, or wear a suit and tie. Allah says in the
Holy Quran in Q.7:26 that the best garment is that of taqw (righteousness), a quality
which the hypocrites lack. A adth says: Many of the hypocrites in my Ummah will be
from among the readers of the Quran, while the Quran says that the hypocrites will not
be forgiven by Allah even if Prophet Muammad

prays for them (Q.63:6).


There is a great difference between Islam of the ruler and the ruled. Those in
authority do not favour any one except those who serve their own interests. Any person
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 324
with a fairer complexion and a British or American accent, who calls the ruler akhi
(brother), gets a red carpet treatment while an average Muslim cannot even get an
appointment, let alone the visa of the particular country. Some people take unbelievers
rather than believers for friends, for the sake of prestige and honour (Q.4:139). They do
not realise that unbelievers are friends and protectors of one another (Q.8:73; 3:28;
5:51). We are advised to refrain from becoming friends with unbelievers, because their
main desire is to corrupt and ruin us. When their speech is carefully analysed, it shows
hatred towards us, and what their hearts conceal is much worse (Q.3:119). Those of us
who love them should know that they love us not (Q.3:119). A true friend means well
even if he hurts you, but when an enemy puts his arms round your shoulder or calls you
akhi, beware!
Hypocrites say that seeing films is harm while they themselves watch exotic movies
on the TV at home. They say that taking photographs is harm while they themselves
have their photos on their passports and ID cards.
They say music is harm, yet they often sing better than us and listen to CDs in their
cars. Some ufis believe that music is a way of communicating with Allah, e.g. through
qawwlis and other ufi poems. Music depends upon its intent and content. Although
there is a debate among scholars as to the nature of permissible music, some say that
music is a sunnah of Prophet Muammad

as was the case when he entered Madinah


with his followers and was greeted with drum and this song.
-':.' c.. '


' .

-': ...:

-' . c''

-': '
.




Talaal Badru Alyna, min thaniyytil wad ; Wajabash shukru alyn m da lillhi d; ayyuhal mabthu
fn jita bil amril mut; jeta sharraftal Madnah marhabann y khyra d: The full moon has risen
upon us from Thaniyytil wadaa ; it became incumbent upon us to give thanks to Allah
whenever we supplicate; Oh the one who is sent to us, you came with the message that
deserves obedience; You came and honoured Madinah, welcome, Oh best caller (to the
Path of Allah).
Imm Ghazzli used three criteria about music: (a) the place of listening, (b) the
time of listening, and (c) the companions of listening. No importance should be paid to
hearing music which is unavoidable at times, as long as we do not listen to it or
concentrate upon it. (The Quran does not mention that music is harm and no
punishment has been laid down for playing it). Music has always exerted powerful
physical and psychological effects on humans. Only recently scientists have found the
link between different types of music and the production of neurotransmitters in the
brain, such as endorphins and serotonin, which cause euphoria and tranquillity. Muslim
physicians of old used musico-therapy in certain types of illnesses. (All music could not
be harmful. The effect of music depends upon its intent and content, its beat and
rhythm, which could be soothing or agitating depending on which neurotransmitters are
secreted by the brain and what effects they produce by sending our hormone levels of
testosterone, progesterone and others in measurably different directions. Listening to
CHAPTER IV : Relationship between man and Allah
325
music can produce different emotional feelings through the net action of some of the
following: acetylcholine, adrenaline and nor-adrenaline, dopamine, serotonin,
encephalins and endorphins, gamma-amino-butyric acid and glutamate, anandamide and
others. When a particular piece of music is played, individualised to match a persons
brain waves during a meditation exercise, it can allay that persons anxiety and help him
to relax and sleep, by pushing other noises like traffic out of the mind. New research
shows that the study of music definitely promotes intellectual development).
Some say singing is harm, although as one of the pillars of the Islamic faith, they
should believe in all the previous scriptures, including Zabr of Prophet David, pbuh.
This is a book of songs praising Allah, and one of the miracles awarded by Allah to
Prophet David pbuh who had a melodious voice. In the Songs of Solomon (Chapter 5:1 6
of the Old Testament), the following is recorded: Hikko Mamittakim we Kullo
Muammadim, Zehdoodeeh wa Behrayee baina Jerusalem, meaning: His mouth is most
sweet; yea, he is altogether lovely. This is my beloved and this is my friend, O daughters
of Jerusalem! (Although the name of Muammad is mentioned, they have translated the
Hebrew into altogether lovely).
Childrens lullaby, military songs and wedding songs should not be labelled as harm.
What was unthinkable a generation ago and forbidden by our Ulam (e.g. the use of the
public address system in mosques for announcement of Id prayers, etc.) is now being
promoted by the same individuals, who now look out for sponsors asking for
participation. Allah's Apostle

said: He who introduces some good practice in Islam,


which is followed after him (by people), will be assured of a reward like those who
followed it, without their rewards being diminished in any respect, (Imm Muslim).
Some hypocrites could change platforms to suit their interest and depending upon
what they are offered. Religion could be used to stupefy the deprived and also to
encourage them to accept their lot. Hence, religion becomes a tool in the hands of rulers
and politicians who wish to enslave nations through religious pronouncements of the
mufts. He who pays the piper can call the tune. They condemn corruption in the society
but do not mind taking bribes. They want to change the world but cannot change
themselves.
People, who encourage fornication and sexual deviations, are often the ones who
teach sexual education in the society.
There are some persons in India and Pakistan posing as pious and religious people
who take on the sins of the deceased upon themselves for a fee, the sum to be arranged
between the parties concerned. The more money is given, the more sins are accepted
for transfer. When loyalty is divided, economic gratification wins over religious beliefs.
Pope Leo X (1475-1521) once publicly denied the existence of God. He raised money to
fund his lavish lifestyle of entertainment by selling written certificates that cleared the
purchaser of all previous sins, thereby guaranteeing him place in heaven. Some children
are baptised in the church by the same priests who later abuse them. Recently, many
cults have sprouted in the name of religion and God with mass suicidal results.
Any one could form his own image of Jesus Christ, pbuh, or any other figure in the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 326
clouds. People have gone so far as to have seen the writings of the shahdah in the
clouds, on the fish, chicken, etc. Looking at religion from another angle, Karl Marx called
it the opium of the masses which merely dulls the pain but does not cure the disease. It
consoles the oppressed masses by promising justice and bliss in the Hereafter and
encouraging them to accept their unfortunate lot, thus defusing their anger and
preventing them from taking appropriate action in this world against the exploiting
oppressors. However, we should assist our brother, whether he is an oppressor or not. If
he is an oppressor, we must prevent him. If he is oppressed, we should help him. It has
been said that religion prevents the poor from harming the rich who take undue
advantage of them and ensure that the poor remain poor and always in want.

Intellectual Hypocrisy: One human brain can at times outwit another by easy
simple steps. There are hundreds of examples, but I shall give only a couple.
In many schools and universities where standards are declining, students are offered
private tuitions for extra fees and favours in granting diplomas.
Mind control (or brain-washing also called menticide) is clearing the mind of
established ideas by persistent counter suggestions. The objective is to break down the
persons own standards of values, which consequently induces a different behaviour in
him. A lie which is repeated often usually gets accepted as the truth. The perpetrator
injects his thoughts and words into the minds of the victims. In extreme cases, it may be
a type of mental slavery and exploitation. Heres an example of how a poet brain-
washed the public and altered the portrayal of a pious Sufi in the English translation of
the Persian Rubiyyt of Omar Khayym. Omar Khayym was a Persian poet (1050-
1132) and a genius. He became famous as a mathematician extraordinaire by making
considerable contribution to algebra, philosophy and physics. He was also a philosopher
with a ufi bent of mind, composing poems in the form of quatrains called rubiyyt, on
the subject of intoxicating love of God where the Cup and the Wine were used as
allegory for love of human for the divine, in conformity with the ufi idiom.
Unfortunately, the translator of the Rubiyyt, an Englishman, portrayed Omar
Khayym as a hedonist and sensualist, whose main purpose in life was wine, women
and songs, and who continually raises his hands to the skies at the sorry scheme of
things. Because of the European moral culture the Islamic values have no meaning for
the Europeans. Such a translator simply exposed his own ignorance of the philosophy of
Islamic culture and Sufism, and became responsible for all the sins committed by
subsequent persons, who misinterpreted Omar Khayyms poems, following his lead.
The deliberate intent of misinterpretation becomes visible from the way he had cleverly
deleted and suppressed the meaning of the opening verses of the Rubiyyt, where
Khayyms philosophy and piety can be seen from the very first quatrain in his book,
quoted here:
.... ,}. ..

.....
. ... .....

-/-

CHAPTER IV : Relationship between man and Allah
327
Saaqi qadahee k hast aalam zolomaat, joz rooy to neest dar jahon aab hayaat. Dar jaan jahaan har
ch dar aalam hast, Maqsood t ee bar Muhammad salawaat. Oh Cup-Bearer! Give me a cup; this
universe is in deep darkness. Without Your Countenance, there is no Elixir of life in this
world; whatever there is in life, on Earth and in the universe, the Object of Desire is You,
and blessings on Muammad. Another English poet has done the same with the poetry
of Khwajah Shams al-Din Haafez of Shiraaz. Haafez was a mystic Sufi poet and is
considered the king of the Persian ghazal. His deeply philosophical poems have been
translated by an English poet, with an obvious sensual slant, and the translation is
further supported through several illustrations of man, woman, and wine. How different
the Western thinking is from the Eastern, can be seen through a single line of his poem:
.. .. : - . ...
Na deedam khoshtar az sher t Haafiz: b Qor aanee k dar seen daaree meaning: I have not
seen, O Hfiz, any poem more pleasant than yours; it is all because of the Quran that
you have in your heart.
I can cite another example of western hypocrisy and discrimination from my own
experience. Medical students usually spent hundreds and hundreds of hours attending
lectures in the universities of the West, yet not a single word is uttered regarding the
Islamic origin and 400-years-long development in the realm of Islam of the Materia
Medica before it came to be used in Europe (which I know for a fact from my under-
graduate and post-graduate medical studies there).

Cultural Hypocrisy: Some non-Muslims have injected the concept of nationhood
in the mind of Muslims, to counter the directive that the believers are but a single
brotherhood, (Q.49:10).
There has been a cultural invasion in many countries where Islam is the religion of
majority. Alcohol and pork, foreign films and documentaries, distorted news and views
through selected TV channels, all have invaded the privacy of the bedroom. It has
adversely dominated the trend of Islamic thought, and has unfavourably influenced the
behaviour of the adolescent. The Muslim ummah is not immune to the evil influences of
the West. Only time will show the consequences of this cultural pollution. It is no longer
necessary for foreign powers to colonise us. They can colonise our minds with impunity
which we unfortunately are allowing them to do. Moreover, due to lack of personal
communication with children at home, as most of our prime time is spent on watching
TV, the disintegration of family values seems inevitable.
Men with resources are more concerned about the welfare of their dogs and horses
than of their children. In England a dog which does not get lunch makes BBC news and
receives millions in donations from sympathisers and even from Muslim brothers in
Arab countries, while millions of human beings in Asia and Africa die of hunger, without
a hope of receiving any assistance. In case they get any, it is always with lots of strings
attached.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 328
In India, during the English colonial rule, many prestigious schools, colleges and chapels
were built from the money accrued in the banks as interest in the account of those
Muslims who were respectfully reminded by the British to refuse it because interest
(riba) is forbidden in Islam. The British did not inform the Muslims about the difference
between interest and usury. Interest (from French interesse: to be in the middle) is
payment with a fluctuating rate depending on supply and demand, made with the use of
another person's money. It is a borrowing charge or payment for money to be used in
better investment fields well known to the commercial banks, or as payment made by a
bank or other financial institution for the use of money deposited in an account.
Regarding usury, a clear definition is not available. There were three things that Harat
Umar, R.A., wished the Prophet

had defined in his life-time and they were: (a) kallat


(Q.4:12), (b) the share of the grandfather, and (c) riba (usury Q.2:275).
Some scholars understand usury as a payment of interest at a fixed rate, by a
borrower to a lender for the use of money, in excess of the amount fixed by statute or
much above the standard going rate. This lending of money at an exorbitant rate of
interest is called usury. Some private money lenders accept only the monthly interest
and not the capital, and thus become responsible for an ongoing financial and mental
torture of the borrower. (In Prophets time, two types of loan were popular. In one, the
lender participated in the profit and loss of the borrowers business, while in the second,
lender was not concerned with the profit or loss. A fixed amount of money and time was
decided between the lender and the borrower, which the borrower had to comply with
irrespective of his personal condition. This was known as riba. The problem that many
Muslims have with bank deposit with fixed interest is that loss during the period is not
accounted in this agreement. The bank interest may vary from year to year, but not
during the period of loan. On the other hand, this problem does not exist if we involve
our money with firms who deal in permitted businesses).
The Arabic dictionary translates interest as Munfia (profit) while usury is translated
as Riba which involves charging of exorbitant and extortionate rates of interest,
sometimes without taking back the capital. However, in case of doubt, it should be
considered as sadaqah if we accept the money accrued as interest in our Fixed Deposit
Accounts in the bank but not to use it for our own selves but open another separate
Fixed Deposit Account in the stomachs of the hungry and in the homes of the needy!
Sometimes it is just plain exploitation of the difference in cultures. Two young
Americans in Singapore guaranteed that their clients would definitely have male children.
If not, their money would be refunded. Many Chinese couples bought the pills. Those
who did not bear male children did receive their monies back, yet the two boys made
millions with their expected 50% success rate.

Political Hypocrisy: A politician is said to be one who can cut down a tree, stand
on its stump and lecture on conservation. Many persons get into the government for the
greed of money. Moreover, there is foreign influence in elections in nearly all countries
of the world. American taxpayer's dollars are often given to the campaign coffers of
CHAPTER IV : Relationship between man and Allah
329
political parties that are in opposition to the current governments. In Islamic countries,
petty thieves may have their hands cut off, but well connected ones often get appointed
to high offices.
Poor countries not only lack knowledge to obtain the technologies they need, but
also to resist the ones they do not have but do not need either. Third world countries
have become poorer because of exploitation by the West. If they stand up for their
rights or express their political beliefs, they become prisoners of conscience, i.e.
imprisoned because of their race, ethnicity, sex, economic status, religion or national
origin. Against such persecution, the only appeal they can make is to human rights
organisations of the West, such as Amnesty International, to plead on their behalf.
Tolstoy once said: I sit on a mans back choking him and making him carry me and yet
reassure myself and others that I am very sorry for him and wish to ease his lot by all
means except by getting off his back.
It is not the beauty of the cover, print or recitation of the Quran, by which we
should judge the Quran, but rather we should judge it by its contents. Although Islam
should not be judged by the behaviour of present day Muslims, the non-Muslims in the
East and the West judge Islam by whatever they read in the media about the
misconduct of some of the Muslims, not by what is written in the Holy Quran. Moreover,
there are thousands of non-Muslims and some persons with Muslim names, who
disseminate mischief and intrigues through their hidden agendas.
Our biggest irony is that in spite of Islam and Quran encouraging the study of
science and knowledge for last 1400 years and in spite of having the oldest university in
the world (Al-Azhar), Muslims are technologically backward. If we only assemble parts or
buy ready made cars and fighter planes, how can we ever begin to manufacture our
own?
There has been a cultural invasion in many countries which profess Islam as the
religion of their majority. Yet, alcohol and pork are available. Foreign documentaries and
films, distorted news and views through selected TV channels have invaded the privacy
of the bedroom.
Most Third World countries are regularly supplied with fresh capital for selfish
purposes with lots of strings attached. It also includes an on-going interest which when
compounded cannot be repaid even by future generations, leave alone the capital. The
rich thus get richer and the poor poorer. The computer has replaced human labour and
is responsible for global impoverishment and joblessness.
The super-powers create artificial divisions by targeting selected individuals to their
liking and servitude. Some of us pin hopes on someone elses non-existent goodwill and
handout. We have been warned in Q.3:118 not to take outsiders as our intimate friends,
because they will surely corrupt us. Their only desire is to ruin us, and what their hearts
conceal is worse than what they speak.
While Muslims were busy in the construction of extravagant mosques and dancing
around in ufi dervish circles, the Ottoman Empire was overtaken by masons and
eventually controlled by them. The Sufis get an audience in the White House every year.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 330
They are applauded for their performance and encouraged to go on dancing their
dervish dances so that their best time in life is spent on unproductive pursuits, which
result in nothing more than a feeling of giddiness and loss of balance. The bullying
tactics of the West are not a sign of strength but of nervousness and Islamophobia,
projected by events in Turkey, Algeria, Iran and many others.
Being in total control of the economies through various channels such as the IMF
and others, it is easy for the super-powers to create an artificial crisis first and then
enter and control the economies of the affected countries on the pretext of solving the
crisis. The CIA and the IMF are responsible for global euthanasia. Instead of food as aid,
they give guns to both warring factions, thus keeping up the jobs in their own
ammunition factories. The CIA use drugs and other finances for counter-revolutionary
operations. In Nicaragua during the 1970s, the contras were encouraged to smuggle
marijuana in order to purchase weapons made in USA to fight the Sandinista regime.
The Afghans were encouraged to plant opium and manufacture heroin in the
laboratories installed by the CIA at the Afghan-Pakistan border for this very purpose,
thus converting the whole country of lush orchards into opium plantations.
Globalisation has forced us to consume not only the products of the West but also
its ideas, practices and fashions. It exploits natural and strategic resources and is being
driven by the idea of finding new markets for consumer goods, without offering the
know-how of manufacture. It is a one-way process directed by the North and the West,
the greedy half of the world, at the South and the East, to enslave this other half. For
every dollar a developing country receives, the developed world takes out four dollars
plus interest. At other times, they dump intentionally radio-active waste in lands other
than their own indifferent to the long-term dangerous consequences.
No doubt, the outstanding achievements, intellectual glory and technological
advances of the West are phenomenal. Through their sophisticated spy satellites and
pilotless reconnaissance high-altitude aircraft and highly sensitive microphones on the
sea-beds, they know what is going on in every street or home in every place on Earth.
They have high-powered microwaves and other radio-frequency weapons that invade
the brains of the victims causing mental instability. They also have advanced laser
systems that can blind or paralyse human beings. It is unfortunate that guided missiles
are in the hands of misguided people. Although the Holy Quran says that Allah has
made subservient to you the sun, moon and stars (Q.16:12; 13:2; 14:33) and it is read
and recited by millions of Muslims all over the world, it is the non-Muslim West that has
gone to the moon in the last century. We Muslims only gather to look for the appearance
of the crescent, blind to the fact that decades ago, the USA planted its flag of stars and
stripes and would soon be colonising the moon. Since the moon has no oxygen for us to
breathe, scientists would create oxygen and hydrogen from the water on the moon
(oxygen to breathe and hydrogen to propel the rockets further). And moon is just going
to be a stepping stone for the West, as from there, rockets will be further propelled to
Mars and other planets. The Muslims of the past went on to become great scientists
when they realised that Allah has instructed in the Quran to reflect on the signs in
CHAPTER IV : Relationship between man and Allah
331
nature and also in ourselves, to take lessons and prosper (Q.41:53). Hence they used
their intellect for such studies and became leaders in all the fields, unlike most of us
today who do not even understand the meanings of the Arabic verses in our own
mother-tongue.
Bio-technology is another science, which is being used to produce weapons much
cheaper than the nuclear ones. It has helped some super-powers manufacture genetic
weapons targeted at particular groups of nations. Sometime ago, US had used Agent
Orange in the chemical warfare with Vietnam, to destroy crops, soil, animals, human
beings and their progeny. And decades before that, the same destruction was achieved
through nuclear bombing of Hiroshima and Nagasaki (Q.2:205).
A mad scientist may hold the end of planet Earth in his hands, if he has access to a
nuclear weapon or other WMDs (weapons of mass destruction) in his possession. These
same scientists who have made WMDs should also make safeguards to prevent them
from being used. However, it is consoling to read in Q.2:251 that to prevent mischief,
Allah checks one power through another. Islam by itself could eventually become a
super-power one day, Insha Allah, but looking at the condition of its followers, it seems
a long way now for any Muslim country to be designated as one. The cream in the milk
always rises to the top and if we are the best of the people evolved for mankind
(Q.3:110), our victorious future is certain.
Days of varying fortunes (of prosperity and adversity) are given by Allah, in turns, to
mankind, (Q.3:140). Islam will prevail in the end (Q.61:9).
Soon after the Second World War, France imported one million men from Algeria to
replenish the population of France, which was decimated by the Nazis. It is but natural
that some of the progeny of such people would be wearing the hijb, which France has
now banned. This is the repayment of gratitude by the West. Moreover, when France
had occupied Algeria, it had also made the latter (a Muslim majority country) a major
producer of wine.
The Pol Pot regime had destroyed over 3,000 Buddhist temples in Cambodia. The
Cambodians who are themselves Buddhists sawed off heads from the statues of
Buddhas and removed also numerous statues from the temples to sell them to collectors
in the West. Not a single voice of reprimand was raised in the international media.
However, when the Afghans damaged just two statues, the whole world cried shame on
them. But, credit must be given to England, which has decades of experience in intrigues
and is highly accomplished in political mischief. Their policy of divide and rule has
planted seeds of hatred among peoples and communities belonging to various religions
and nations. Another trick of the British was to encourage cultivation and consumption
of opium. England demoralised a huge country like China through opium. It also
deprived many individuals of their states and rights. The Nizm of Hyderabad, in India,
is one such example. He was first encouraged by the British to become an opium addict
and in the process became their puppet. When a nation desires what another possesses,
it finds many ways to seize it. There is a whole array of manoeuvres being used by the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 332
British and Americans who are welcomed with a friendly embrace as akhs (brothers), to
fleece the unsuspecting rulers as well as citizens of the rich Muslim countries,.
The Americans solved the Native Indian problem in the USA by making natives
drunkards. The Australians followed suit and also solved the aboriginal problem by
making their natives alcoholics. The white farmers in South Africa paid their coloured
labourers with the tot.
We cannot blame the USA for having become the sole super-power. No matter what
the whole world says, the USA has the option of exercising veto on many important
issues and imposing sanctions at will. USA has many think-tanks while the Muslims have
none. Our Muslim rulers do not need to think ever again for they have left it to the West
to think for them.

The gift of speech
Bio-physics
One of the greatest gifts of Allah to man is speech (Q.55:4). Not only did Allah give man
the precious gift of speech, He also gave the gift of communication to every single thing,
animate and inanimate (Q.41:21). A man may not understand what the birds and the
ants are saying (Q.17:44), but the Quran speaks of the bird hoopoe (Q.27:22) and the
ants (Q.27:18) communicating their thoughts coherently. The human ear is capable of
hearing sounds between 20 Hz and 21,000 Hz, i.e. 21 KHz, yet it is most sensitive to
sounds closer to 500 Hz. We cannot hear ultrasound and infrasound through which some
animals and insects communicate with each other. The limits of hearing are higher for
some animals who can hear ultrasound, like dogs, cats, rats and especially bats. The
range of hearing of some animals could be compared: dogs 65 Hz - 47,000 Hz; cats 45
Hz - 64,000 Hz; mice 1000 Hz - 90,000 Hz; rats 200 Hz - 75,000 Hz; bats 2000 Hz -
110,000 Hz; whales 1000 Hz - 123,000 Hz; elephants 1 Hz - 20,000 Hz; goldfish 5-2000
Hz. Elephants and goldfish can also hear infrasound; and pigeons can detect sounds as
low as 0.1 Hz. The squeal of the male rat sounds at 22,000 Hz, which is beyond the
range of human hearing. Hence we do not hear it even when rats are in the house.
During mating seasons, female mice, whales, some insects and songbirds sing ultrasonic
songs for their male counterparts to call them, which are not heard by the human ear.
Dogs can hear high-pitched sounds up to 45,000 Hz, which is well above the level of
human hearing. Some postmen carry a pocket-sized instrument called ultrasound dog
repellent, to prevent dogs from biting them. It emits ultrasound, which the postmen
themselves do not hear but which frightens the dogs without harming them. Bats and
whales use echolocation that can reach frequencies above 100 KHz. They can emit and
hear ultrasound waves which they use for locating prey and for navigating and avoiding
obstacles. Insects have a wide range of hearing. Some can hear ultrasound while other
insects respond to sounds so low as to be inaudible to the human ear. However, Prophet
Sulaimn A.S. could understand the language of the birds, ants, jinn and others
(Q.27:16-28). Such a gift required two abilities. One was to hear the frequencies of
CHAPTER IV : Relationship between man and Allah
333
sounds beyond the human range, and second was to comprehend what was being said.
Allah may have endowed him with a special gift of an inner ear (cochlea), which enabled
him to perceive sounds beyond the normal range of 20 Hz-21,000 Hz. It is interesting to
note that his father, Prophet Dwd, A.S., also had a firm command of speech (Q.38:20)
as well as an understanding of the speech of birds (Q.27:16).
Speech is a system of communication acquired by the coordinated use of voice,
organs of articulation and skills of language. Only humans can produce true and
intelligent speech with reproduction of thought into words, which could be understood
and explained. Some birds like parrots and mynas can mimic the human voice through
vibrations of their vocal cords, but it is not intelligent speech. The greater the frequency
of vibrations, the higher the pitch; in general, women have a higher pitch as compared
to men. Speech is also synonymous with language through which people communicate
their feelings and thoughts to each other by symbols or by body movements.
Even a beast may be able to speak (Q.27:82), now that genetic engineering is taking
place, and there is a likelihood of the cell of man being joined to that of a beast
(Q.5:60).
Early development of the human brain is important. Many new neural connections are
formed in the first 12 years, when instinctive responses could be modified by learned
behaviour. Vocabulary of the average child at the close of the first year is three to five
words, at eighteen months 20 words and three months later 120, in two years it reaches
250 and by the age of six years it is 10,000 words. High school graduates know at least
60,000 words. However, sometimes the speech centre is developed very early in life, as
happened in the unique case of Jesus, A.S. He spoke from the cradle as an infant
(Q.19:29-30).

Sound: Sound travels at 1129 ft/sec (343 metres/sec), nearly a fifth of a mile, i.e. 768
miles/hour. This explains why sound waves coming from an approaching car moving at
50 miles/hour can alert a bird to fly away before it is hit, since these same sound waves
are converted into electromagnetic waves, which travel at the speed of light at
186,287miles/second. That is why we see lightning before we hear the thunder. (We
hear the radio thousands of miles away much sooner than the sound coming from an
adjoining studio a few yards away because radio or electromagnetic waves travel at
186,287miles per second, and sound waves at only 768 miles per hour). Water is a good
medium for aquatic animals since sound travels five times faster in water than in air
Sound intensity is measured in decibels (dB). Softest audible sound to the human
ear is 0 dB while beyond 130 dB is painful. A whisper like rustling of leaves is 10-20 dB,
mosquito buzzing 40 dB, while conversational speech at three ft. is 60-70 dB. Listening
to sounds louder than 90 dB for an extended period of time can cause hearing damage.
A power lawn mower at 3 ft. is 90 dB while a pneumatic chipper at 5 ft is 115 dB. The
noise produced by a jet airplane (like a loud rock concert) is 130 dB at 3 metres. Above
this level, the inner ear (cochlea) gets damaged and leads to hearing loss. A rocket
engine at 30 metres is 180 dB. Under recent laws dealing with noise pollution, exposure
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 334
to more than 115 dB is not permitted, unless it is for a maximum of 15 minutes in an 8-
hour shift. Besides deafness, loud noise causes interference with work, high blood
pressure, insomnia, nervous and cardiac disorders. Exposure to chronic noise is linked to
an increased risk of heart attacks. (Aircraft noise often frightens animals, while
increasing noise levels in the oceans interfere in the communication and navigation of
whales. Human noise pollution in ocean can lead fish away from good habitats and off to
their death).
It is useful to consider that since sound waves may cease to be audible to the human
ear but are permanent in space, it may be possible to capture centuries-old voices by
the invention of highly advanced sensors. Interestingly, these waves can be retrieved
from materials such as ancient pottery, thus reminding us that man himself was created
from sounding clay (Q.55:14). To send sound over a large distance, it is converted into
electro-magnetic waves first and then transmitted. Hence music produced in one
location could be picked up in another, thousands of miles away. It is easy to fall in awe
of Allahs Greatness when we think that on the Day of Judgment all that we have said
will be reproduced to bear witness to our utterances.
Communications from the source of message to the recipient can take place through
speech, body movements, eye contact, odour and touch, and maybe ESP (extra sensory
perception) through brain waves. However, divine messages are communicated in the
form of way (revelation) to prophets through the Angel Jibrl (Q.4:163; 6:50), and also
without the intervention of Jibrl to other humans (Q.14:13; 21:73), bees (Q.16:68) and
others. The word way literally means quick suggestion and therefore the Quran has
also used this term to describe those used by evil human beings and jinn to inspire each
other (Q.6:112; 121).

Abnormal Speech: Speech could be normal or abnormal. When we encounter
abnormal or unintelligible speech, we must find out the reason for such.
(1) Speech could be slurred in stroke, multiple sclerosis, Huntingtons chorea,
amyotrophic lateral sclerosis, and also in alcoholism and use of sedative drugs. (In right-
handed persons with a thrombosis of an artery in the left side of the brain which houses the speech centre,
the right side of the body becomes paralysed. It is called hemiplegia, and is usually accompanied by
dysphasia leading to disturbance in comprehension or expression of language. If Wernickes area in the left
temporal lobe of the brain is damaged, the patient cannot understand spoken language, while damage to
Brocas area in the frontal lobe causes difficulty in speaking and writing. In this type of expressive dysphasia,
there is full understanding of spoken or written words, but the patient is only able to say yes or no, or he
may go on repeating the same words again and again. MRI (magnetic resonance imaging) beams high
frequency radio waves into the brain placed in a strong magnetised field that causes the protons forming the
hydrogen atoms in the brain to re-emit these radio waves which are then analysed by a computer to produce
cross-sectional images of the brain. Through observing activities in particular areas of the brain, researchers
have shown that in right-handed persons, the left side of the brain processes speech, language and
arithmetic while the right side interprets emotions, music and projection of 3-dimensional objects in space).
(2) Speech is irregular and jerky in cerebellar disease.
(3) The person may be dumb or a deaf-mute since birth.
CHAPTER IV : Relationship between man and Allah
335
(4) The person may not be dumb but might have taken a vow of silence as in
monasteries, where it is usual not to disclose the reason. The Holy Quran mentions that
when Prophet Zakariyya A.S. prayed to have a son (Q.3:41; 19:10) he was commanded
to observe strict silence for three nights, and to communicate through signals. Mary,
A.H. vowed to abstain from any conversation with anyone for a day as a vow to Allah,
while she was delivering Jesus, A.H., (Q.19:26).
(5) Mutism can also occur in some cases of catatonic schizophrenia and hysteria.
(6) Stammering or stuttering occurs in about 1% of the population. Most common
utterance is hesitative but in severe cases, it is associated with grimacing. Stammering is
normal from the ages of two to four during the stage of speech development. When it
occurs beyond the age of six, because the muscles of articulation cannot keep pace with
the rapid thoughts in the brain, it tends to become permanent. Prophet Moses, pbuh,
used to stutter (Q.20:27-28).
(7) Cleft palate, cerebral palsy and deafness can also cause speech defects.
(8) Then there is the cued speech in which eight hand movements indicate the syllables,
a method used for the deaf.
(9) Argot or cant, the secret vocabulary of the underworld criminal gangs, also makes
speech comprehension difficult to assess.
(10) Even a computer can speak by storing and retrieving the data, but unlike the
human brain, it has no emotions or feelings of joy and sorrow, love and hate.

Waswasa or soft, alluring sound: It denotes a soft sound of the ornaments,
or of the hunter and dogs, or rustling of leaves in the wind resembling a whisper.
Satans evil promptings and suggestions are so subtle that it leaves us in doubt whether
the suggestion has come from outside or it is from our own mind. That is why, the
danger from those mankind and jinn whispering evil into us is of particular importance
(Q.114:4-6). A whisper usually carries more weight than shouting from the roof top.
Some people will believe anything if you whisper it to them. It was Satan who whispered
to Adam and Eve, who though already naked, had no knowledge of shame associated
with their private organs until after they had tasted a few grains of the forbidden tree
(Q.7:20; 20:120-121). Then they covered their private parts.
However, some whispers have a different effect. If we whisper a pleasantry into the
ear of infants 8 weeks to 2 years old whatever their mood, we usually elicit a smile.

Tongue: The tongue (Q.90:8-9) is a fantastic organ given to us by Allah as a trust,
which Satan always uses to his advantage. To show us its importance, Allah enclosed it
in a cage (mouth), put it behind bars (teeth) and sealed it with two lips. On the Day of
Judgment this same tongue will re-play whatever we have said. Along with hands and
feet, it will be a witness against us as to our actions (Q.24:24). The centre of speech
which controls the tongue is situated in the left side of the brain in right-handed
individuals. Just as we have human rights, similarly our tongue also has a right of its
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 336
own not to be abused. The language we may utter during arguments may betray the
social class we belong to.
.. .,.... .

. , -.

.,- .
(Shaikh Sad). Ayb mardom faash kardan bad tareen ayb haast; aybgoo awwal konad
bee pardah ayb kheesh raa: Exposing the faults of others is the worst of all faults; the
one who speaks evil discloses his own fault to begin with.
We should constantly bear in mind that whenever we interact with anyone, we must
treat him as a potential friend and leave him impressed, not angry. A motto during
conversation should be "Listen without defending, answer without offending."


The tongue translates mans thoughts and feelings into words. Hence, if the back-
biting is due to envy, enmity or an inferiority complex, it is in fact an expression of anger
with oneself. Good actions follow good thoughts, hence the importance of having
positive thoughts all the time and invoking the welfare of one and all without exception.
If we want to have control of our thoughts, we must learn to forgive others. At least for
give-ness sake, we should forgive. We lose nothing by forgiving and gain much. Of
course, it is easier to forgive than to forget. If we want to achieve a certain noble aim in
life, we must not retaliate when we find our opponent is behaving unmannerly, or has
attempted to antagonise. Even then, we must forgive. Shaikh Sadi advises:
..-.. ,r

......

/-

..: :

.>....:
Mokaafaat badee kardan halaal ast, cho bee jorm az kasee aazordah baashee; badee baa oo rawaa
baashad wa lykin nekooyee kon k baa khod karda baashee. It is permissible for you to retaliate
with evil when you are hurt without any fault of yours; but if you do good instead, you
will be doing good to yourself.
Freedom of speech is the freedom of expression, whether oral or written, which need
not be classified as libel, slander or incitement to riot. However, the freedom of speech
that prevails today with complete unrestricted expression has led to infringement of our
rights as well as the rights of some other communities. It has also antagonised some of
our religious beliefs and institutions, e.g. Islam does not permit gay marriages but gay
associations are operating with impunity in many countries flooding the world with their
propaganda. Freedom of speech now allows us to mismanage our own affairs as well as
those of the society. The freedom of speech is more destructive than the freedom of
thought. If someone is mistaken while exercising the freedom of thought, only the
individual himself is at risk. But if he exercises the freedom of speech wrongly, he puts
welfare of the society at stake, which is unbecoming of a good Muslim because Muslim is
one from whose hands and tongue other Muslims are safe, (adth: Al-Bukhri, Muslim).
Some people who can restrain their mind can also manipulate, modify and change their
thoughts to more acceptable ones. In case an undesirable thought recurs often and
becomes annoying, an easy way out is to recall and recite some verses of the Holy
Quran. It diverts the mind to more secure and pleasant avenues.
We should always remember that freedom of speech could either be a wrong one
where a man is free to say and do what he likes; or the correct one, where he is free to
CHAPTER IV : Relationship between man and Allah
337
say, but do only what he needs and ought to do. Freedom is the right to be wrong, not
the right to do wrong. In the name of human rights, we should not behave inhumanly
towards others.
Injury caused by the tongue is worse than that of a knife since the latter heals in a
few days but that of the word may never heal. Just as a spark can destroy a whole
forest, the tongue may do the same for many families. An Urdu proverb says:
-- --- Pahl soch, pherr tol, pher bol. First think, then weigh it and then speak.
God has given us two ears and one tongue so that we should hear twice and speak
once.
-,} r. , }..: .-

-, ..:

-,- : .-r

Kam gooyo joz az masl hat kheesh magoo; waz har ch na porsadat kasee peesh magoo; goosh t d
daadand zaban t yakee; yanee k d beshnovo yakee beesh magoo. Talk less and do not say
anything except to give some proper advice; and do not speak before someone asks you
to: You were given two ears and one tongue, which means hear twice and speak once.
And when we speak, we should always speak the truth, because by doing so we do not
have to worry about being caught with a falsehood. When we tell a lie, we have to bear
it in mind for all times so that the recall of fabricated events is identical. Such a situation
becomes progressively difficult as we often have to tell a hundred lies just to make one
lie appear true. A minute deviation from truth to start with grows thousand-fold with
time, as we fumble when one or two pieces of the jigsaw are missing from the memory
vault. And here lies the importance of speaking the truth as it is the easiest thing to
remember.
Concerning the tongue, we all have seen the three little monkeys using the palm of
their hands to cover their eyes, ears and mouth, representing See no evil, hear no evil,
and speak no evil. This adage is matched by the quote of the Zoroastrians:
. .......>
Goftaar neek, kerdaar neek, andeesha neek: Good speech, good actions and good thoughts.
A Persian proverb says: A first step taken with a good thought, the second with a good
word and the third with a good deed would make you enter Paradise. Here is a Persian
poem:
. . . .

.~

.: :>--

. .
-

-...- .. }
Qazaa shakhseest panj angosht daarad, Cho khaahad az kasee kaamee bar aarad; d bar deed nahad d
neez bar goosh, yakee bar lab nahad gooyad k khaamoosh. Destiny is a person that has five
fingers. Whenever it wants to get some work done through someone, he puts two on
the eyes, two on the ears and one on the tongue saying Keep quiet!. But the best
quote is that of Prophet Muammad

: Whoever guarantees me (the chastity of) what


is between his loins (i.e. his or her sexual organs) and what is between his jaws (i.e. the
tongue), I guarantee him Paradise. (Hadth: Sahl bin Sad).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 338
While speaking, we also have to watch who is listening, because a secret between
three is no secret. A Chinese proverb says that a rumour goes in one ear and comes out
of many mouths. Experience tells us that rumour and lies travel fast (especially through
the electronic media) while truth walks on crutches.
It was said that women talk much more than men, an average of 7000 words/day
compared to mens 2000 but this claim was later retracted by the author.

Truth: None of us knew the truth when we were born, although the truth was already
there. As we grew up, we learnt what truth was, because the truth was there for all to
seek, e.g. for centuries we thought that the world was flat, while in reality the Earth was
round, but we had to wait for scientific evidence to know the truth.
However, different people have different religions and different versions of the
truth. Truth thus becomes relative because each person has his own truth and each
religion has its own truth. In the court of law, both the plaintiff and the defendant swear
by their holy scriptures that they are speaking the truth, the whole truth and nothing but
the truth. It is obvious that both cannot be right. Truth can be difficult to uphold and a
lie easy to utter or lies can be sandwiched between truths. Truth may also be subject to
doubt and therefore, correction. We should always keep in mind that there are three
sides to every statement: yours, mine and the truth.
Speech could be true or false, pleasant or obnoxious. We must constantly bear in
mind that every time we speak, it gives us an opportunity to give a hint or a lesson to
teach someone about remembrance of God, and for him to think about God during the
brief pause in the conversation. In Q.23:3, Allah advises us to avoid absurd and foolish
talk, and if we hear any such, we should leave the company with dignity (Q.25:72).
Prayer followed by a prayer with no idle talk between the two is recorded in Illiyyn.
(adth: Sunan Abu Dwd). Because Allah Himself is the Absolute Truth (Q.20:114), He
attaches utmost importance for us to speak the truth. He commands us in 330 verses of
the Holy Quran on what we should say (qul). If we are speaking the truth, we should be
able to bring forth evidence to prove it (Q.2:111). Those of us who speak and abide by
the truth are considered high in status, just after the prophets (Q.4:69) and precede
even the martyrs and the pious persons, which all together comprise an excellent
friendly company. A good-natured word is like a good-nurtured tree whose root is firmly
fixed and its branches ascend up to the heavens (Q.14:24). Hold on to truth, for being
truthful leads to righteousness and righteousness leads to Paradise. (adth: Amad bin
Hanbal). If he has spoken the truth, he will certainly enter Paradise. (adth: Al-Bukhari,
Muslim, Abu Dwd, At-Tirmidhi). The test of a righteous family is in the truthful
children they produce. None of us is born knowing the truth. We must be told about it
and endeavour to confirm it. Unfortunately, there are two billion people in this world
who cannot read or write; hence, they accept whatever they hear from others as if that
is the absolute truth, none of which they can verify.

CHAPTER IV : Relationship between man and Allah
339
Pleasant Speech: Should jealousy or anger exude from us during a social
encounter, a smile with loving words transforms the situation into a pleasant one. Smiles
generate friends while frowns give us wrinkles. Less facial muscles are used in a smile
than in a frown. A smile will gain you ten more years of life (a Chinese proverb). A
simple smile from a king or a president can start a chain reaction in a country or the
world, thereby altering history. People around us are like a mirror. If we show them our
best face, we will be pleased with their best face looking at us. We could bring joy to
someone by the sheer power of a smile, a touch, a kind word, an honest compliment or
a listening ear. Even kind words and covering of faults of persons are better than charity
followed by injury (Q.2:263). We must examine the word before the tongue pronounces
it. Is the word necessary? Will it hurt? By pronouncing it, will Allah be pleased, or Satan?
Part of the excellence of one's Islam is avoiding involvement in what does not concern
one. (adith)
Once words come out of the mouth, they can never be returned. While the word
remains unspoken, you reign over it, but once you speak the word, it reigns over you.
(Arabian proverb). The British Prime Minister Winston Churchil once said: If your foot
slips, you can always regain your balance. But if your tongue slips, you can never recall
the words. Just as thought is internal speech, speech is mirrored as external thought. At
all times we should heed Allahs advice (Q.49:11) and not call others by nicknames or
titles, e.g. ugly, fatso, shorty, idiot, etc. We should always bear in mind that every word
we speak gives someone else a chance to find out how much or little we know about the
subject, besides giving him some insight into our personality. It is better to conceal ones
knowledge than to reveal ones ignorance, (a Spanish proverb). Prophet Muammad


is reported to have said: A man slips more by his tongue than by his foot. If someone
confides in us his/her secret, we should keep it confidential. Exposing it will be a definite
breach of trust. A single leak may sink the whole ship. Here is a poem:
. ....

. -

...,.
Agar joz to daanad k azm t cheest; bar on rayo daanesh b baayad greest: If any one else except
you knows your intention, you should cry over that opinion and knowledge. Here is
another: If your lips would save you from slips, observe five things with care; of whom
you speak, to whom you speak, and how and when and where. What a joy it is to find
the right words for the right occasion! The same speech accompanied with a smile
beautifies the complexion, enhances the personality and adds weight and importance to
the meaning. If a person could not give us a smile, cant we give him one? We cannot
shake hands with a clenched fist. It is easy to bypass enemies by becoming their friends.
Here is an exemplary advice in Persian:
- . .:,

,.
B sheereen zabaaniyyo lotfo khoshee Tawaanee k peeli b moo ee kashee With a sweet tongue,
gentleness and pleasantness, you can pull an elephant with a hair. Speech dresses up
our thoughts; hence it should be used to beautify the person.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 340
This same tongue that is used to spread evil can also be used to spread good, the
latter becoming charity. ' '

Alkalimatut t ayyibatu adaqah: means A


friendly word is charity. (adth: Al Bukhri). We came into this world empty-handed and
would leave empty-handed; the least we can do is to leave behind some kind and sweet
words. (Of course, kind and sweet words by themselves are not enough and will not
solve the problem of poverty. They should be accompanied by a food hamper or some
such hand-outs).
It takes the same tongue the same time to bring joy and happiness to the listener.
Instead of cursing the darkness, it is easier and more effective to light a candle. So why
use hurtful language when we know that we can win more friends with our ears than
with our mouth? Because man is hasty, he gets angry quickly, curses others, making evil
duas (Q.17:11).
Man is created prone to haste (Q. 21:37), and allows himself no time to think before
he speaks. Then should we blame Allah for having created us such that we would not
give ourselves some time to think before speaking? We need to be reminded that, as a
test, Allah also gifted us with the neo-cortex (the new brain or the thinking brain
situated in the pre-frontal cortex) which distinguishes us from animals who cannot think.
Because of this, we can think, plan strategies, compose poetry, write scientific data, go
to Moon and Mars, etc. Hence we must think before speaking. Because we can think, we
are masters of those who cannot think. We can put lions, tigers and elephants in a cage.
We should not speak out our random thoughts but speak only when we are spoken
to. Even an ignorant man is looked upon as wise when he keeps silent.
: ' _ ':'

.


.

Idh knal kalmu min fiatinn fasamtu min


dhahab: is an idiom meaning: If speech is silver, then silence is gold. Needless to
mention that one who talks too much commits the most mistakes, especially if he knows
very little of the subject. We must never miss an opportunity to restrain our tongue.
Either we talk what is good, pleasant, constructive and intelligent or keep quiet. A
person who keeps quiet will never feel sorry:
. ,:.. -: . ..
(Shaikh Sadi): Pasheemon z goftan deedam basee; pasheemon nagasht az khamooshee kasee. I
have seen many who felt sorry after they talked; no one felt sorry by keeping silent.
A wise man knows when to speak his mind and when to mind his speech. Wise men
talk because they have something to say; fools, because they have to say something.
(Plato, a Greek philosopher, 400 BC). If we have little knowledge about a subject being
discussed, it would be better for us to remain silent and appear stupid than to speak and
remove all doubts. The mouth should be kept shut when we find ourselves in deep
waters. We all know what happened to the fish that opened its mouth.
Small minds discuss people and their weaknesses and short-comings, while great
minds discuss thought-provoking ideas. We must be careful of people who begin their
CHAPTER IV : Relationship between man and Allah
341
talk by they say, or do you know what I heard because they may be lying. We may
have to doubt what they say but we should know what they mean.

Listening: We must continue to listen without the urge to interrupt. Listening is one
way of entertaining the speaker and of getting him interested in us. The wisdom of
silence can only be learnt by observing persons who do not talk much. Their silence is
wonderful to listen to. Silence speaks for itself and opens a shroud of words we have
concealed. Wisdom is the reward we get for years of listening when we would have
preferred to talk.
Sometimes, we can even understand the unspoken words of a silent man. When a
suitable turn comes for us to speak, we should collect in the interval all the facts before
doing so, ensuring that whatever we say would be pleasant and not be hurtful. We
should not speak evil of someone even if we want to. We should ask ourselves: why am
I saying it? We should also not insist on speaking if we have nothing intelligible to add to
the conversation. The value of silence can be learnt as a tranquilising agent in the
interlude after the end of a loud and disturbing musical session. It is also ill mannerly to
interrupt another while he is still speaking to us. It is a virtue that a man listens to his
brother when the latter speaks to him. (adth). We should not speak to another person
in whispers or in a different language in the company of a third.

Namimah: Nammah means to carry false information from one person to another so
as to create hostility, while qattt is a person who carries news with the intention of
causing harm and enmity between the parties concerned. Here Shaikh Sadi superbly
expresses his foresight:
,' ,.,

,-.,.-. ;

.:
Miyaan do tan aatash afrookhtan: Na aqlasto khod dar miyon sookhtan. It is stupidity to set a fire
between two persons and get burnt oneself between them.
Sometimes, we delight in harping on what we consider to be faults in others, or have
an incessant urge to criticise without putting in at least one good word. We also find that
blaming individuals is emotionally more satisfying than finding out the reason. Some of
us are experts at finding faults in others but not in mending our own in spite of knowing
that it is easier to change our own behaviour than someone elses. We know fully well
that it is human to err and that we ourselves have made many such mistakes in the past
and no one yet knows anything about it. While back-biting, we belittle the absentee and
try our utmost to lower his self-esteem, not knowing that this is a sign of our jealousy
because of the absentee's success. We do not even verify rumours in spite of being
commanded by Allah to do so, though afterwards we may regret it (Q.49:6). Lack of
respect and love for fellow-beings are usually the root cause of jealousy and hate. We
should not throw mud at others lest our own hands get dirty. Sometimes, we smear
his/her character easily if the story has some truth in it. For such an action if the
allegation is not supported by four witnesses, the penalty in the Quran is that we
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 342
ourselves should be given eighty lashes (Q.24:4). If a person sins and blames another,
he earns an added sin (Q.4:112). Sometimes, we ridicule others, forgetting that Allah
says that he or she may be better than us (Q.49:11). None of us knows our permanent
destination to be allotted to us on the Day of Judgment. Khwajah Haafez says:
,::. ..:..

.--...

.:..... .

.-. ... :-.

::... .-..

, .: . .-., ,. .


Ayb randon makon ay zaahed paakeez seresht, k gonaah degaree bar t nakhaahand nevesht; Naa
omeedam makon az saabeq y rooz azal, T ch daanee k pas pardeh k khoobasto k zesht. Bar
amal takya makon khwajeh k dar rooz azal, t ch daanee qalam San

b naamat ch nevesht. Dont


find fault with the whores, O pious ascetic, for anothers sin will not be recorded as
yours; Do not make me lose all hopes before the Day of Reckoning; how do you know
who behind the curtain is beautiful and who is ugly? Dont count on your actions alone,
Sir, on the Day of Reckoning, how do you know what the Pen of the Creator wrote next
to your name? Here is an Urdu poem:
.; .-...

., .,,,.

Rindon k bohot na chherho waa ez,: oon mein bhee hein kuchh Khodaa parast: Dont make fun of the
whores, O preacher; among them there are also some godly and pious ones.
It is easy to criticise anyone, because no one is perfect. We all have our strengths
and weaknesses. Every one of us has some good and some bad within us. Even the
beautiful peacock has some ugly features, as in this Persian poem:
.

,...:. .,

,-.:.: , .,

Taa oos raa b naqsh negaaree k hast khalq; tahseen konand oo khajl az paay kheesh. We admire
the peacock, so breath-taking and multi-coloured, yet it is ashamed of its ugly feet.
Some of us pick on the few bad points of others and feel no pain in criticising them
and instead, feel elated in doing so. Such criticism gives us a false sense of superiority,
which hides our own inferiority complex. A knowledgeable person may like to silence the
critic but a wise man never does so. He would encourage the critic and engage him in a
circular argument with a view to improve his own knowledge on the particular subject
and to impart lessons to the critic.
Have we ever put ourselves in the victims position while listening to gossip? If not,
let us do it whenever the next occasion presents itself. This will teach us how to curb our
tongue and/or change the topic. Suppose we call someone a rogue or a thief. Let us
then put ourselves in his position and imagine how we would have felt if someone had
called us a rogue or a thief. We would feel disgusted, ashamed and angry and may
resort to physical violence. We must thank God that it is in every mans power to control
the tongue, and hence, the consequences of our speech. We should wish for everyone
what we wish for ourselves, and this we can easily find out by putting ourselves in the
position of the absentee.
CHAPTER IV : Relationship between man and Allah
343
Although the tongue of idle persons is never idle, it always takes two or more
persons to gossip, from which we can excuse ourselves. He who comes with a story to
you, takes two away from you. (Irish proverb). Everything unlawful to utter is also
unlawful to listen to. People will refrain from speaking evil only when we refrain from
listening to them. ''

Al Akhbrus sayyi atu tantashiru bi surah: Bad


news travel fast. Sometimes, a grave look or gesture or changing the topic carries with it
the message of corrective action. To remain silent during back-biting is unlawful, since
we become accessories to the sin. Do you enjoin right conduct on the people and forget
to practice it yourselves. And yet you study the scripture? Will you not understand?
(Q.2:44). This Quranic verse applies to the speaker and to the listener both.

It has been said that calamities present themselves in diverse ways for different
people. A misfortune to us may be good news to others. This difference in fortunes often
produces uncomfortable frame of mind in some of us. It displeases even the best of
friends. A true and sincere friend however should not be threatened by his fellowmans
successes. It is better to speak well of a friend, and say nothing about an enemy. If we
all said to each others faces what we say behind their backs, society would be in chaos,
and man would become an endangered species and probably become extinct. A sincere
friend is not a true friend until he has taken care of his brother in three situations: in his
absence, in times of misfortune and at the time of his death. (Imam Ali, R.A.)

Unpleasant Speech: If we knock at someones door and the person does not open
it, his action demonstrates our fallen status in his eyes. Similarly, if a person does not
answer when we are talking, it also shows the small value he attaches to our opinion.
Even down-sizing a person may hurt as noted in this poem by Khwajah Shamsuddin
Haafez of Shiraaz:
:- -. ,:.

.=
.- :.,.. , r:.


, ...:.. .

. - ,.

.

.
Sobh dam morgh chaman baa gol nov khaast goft; naaz kam kon k dar in baagh basee choon t
shogoft; Gol b khandeed k az raast naranjeem walee, heech aasheq sokhan sakht b mashooq na goft:
One early morning the bird of the garden said to the newly-budding flower, Show less
coquetry since in this garden many like you have blossomed; the flower laughed saying,
I dont feel hurt by the truth (that I am born to fade) but no lover ever said such a
harsh word to the beloved.
It depends upon us entirely to speak out whatever we want. However we must
remember that sometimes speech becomes unpleasant and even sinful:
(1) Shouting: (a) Evil should not be voiced in public unless injustice was done (Q.4:148).
(b) Shouting at the wife leads her to take her complaints to Allah (Q.58:1). (c) A
husband is known by the tears of his wife.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 344
(2) Cursing: (a) We should not curse other peoples deities lest they curse Allah out of
spite (Q.6:108). (b) Among the worst of the major sins is for a man to curse his own
parents, which could be done by cursing someone elses parents (adth: Muslim; At-
Tirmidhi). Cursing words return to the owner like a boomerang, just as devising evil
encompasses those who do it (Q.35:43).
(3) Words of the same language should not be distorted to express an unpleasant
meaning to the listener (Q.4:46) e.g. (a) When an enemy greets you, one of them would
say, As Smu Alykum (death be unto you). Therefore say, Wa Alyka (and the same to
you), (adth). (b) Most of us are familiar with some words that mean something else in
one language but carry a foul meaning in another.
(4) Falsehood: (a) Telling lies against Allah and His signs (Q.11:18; 16:116; 29:68;
64:10); Allahs curse falls on them (Q.3:61) and falsehood perishes (Q.21:18). (b)
Chapter 12 shows lies and intrigues in a prophets household (Q.12:17-18). (However,
some lies are excusable, especially those for Allahs sake and those made with good
intentions and in good faith meant to bring about reconciliation between families or
communities. Even prophets told such lies. Ibrhm, pbuh, did not lie except in three
cases. Two were for the sake of Allah: (i) when he said, Verily I am sick, (ii) when he
said, Nay, this one, the biggest of the idols did it, (iii) when he said, concerning his wife
Sarah, She is my sister. (adth: Muslim; Abu Dwd). Allahs Messenger

said, Lying
is allowed only in three cases: falsehood spoken by a man to his wife to please her,
falsehood in war, and falsehood to put things right between people. (adth: Amad and
At-Tirmidhi). Reconciliation between people is of a better grade than fasting, prayer and
sadaqah. (adth: Amad, Abu Dwd and At-Tirmidhi). Here is a Persian proverb:
. ...:. :.

Droogh maslehat aameez beh az raast fetna angeez ast: A lie for reconciliation is better than a
truth, which causes confusion and revolt. Lying is also a simple form of self-defence. The
truth is often so unpleasant that if spoken, it may need an apology later. In such cases,
we need not tell all the truth but whatever we say should be the truth. However, we
must bear in mind not to destroy a persons self-esteem and his reputation in the
interest of truth.
(5) Revealing other peoples secrets is also disapproved as it becomes a breach of trust,
as happened in Prophets household, when one of his wives divulged a secret (Q.66:3).
(6) When we have nothing to say, we should not speak and get people bored. The poet
says:
...,.

, -. ,,,.:
Beyandeesh wongah bar aawar nafas; waz on peesh bas kon k gooyand bas. Think and then wait
awhile; stop talking before they tell you to stop.
(7) On backbiting, gossip and slander, here are some notes:

CHAPTER IV : Relationship between man and Allah
345
Back-biting, gossip and slander: The divine words in Chapter 49 of the Holy
Quran, outline the code of conduct to be practised by the Muslim ummah, and should
be studied in detail. Back-biting is mentioning something or suggesting evil of someone
in his or her absence which he or she dislikes, be it true or false. It is considered a
greater sin than adultery. If the statement uttered is false, it is termed slander. The
term libel represents a published written statement which is untrue and defamatory.
Slander is oral defamation spoken to injure anothers reputation as distinguished from
libel or written defamation. Back-biting is usually due to concealed jealousy or envy,
which when revealed, may turn to rage, insult or slander. By lowering the self-esteem of
others, we erroneously believe we have elevated our own. Slander is a false oral
defamation uttered maliciously with a view to personal injury or to damage anothers
reputation, e.g. calling a qualified medical doctor a quack. A slanderous mouth bites
hardest when it is open, not closed. Slander could be due to (a) envy, (b) anger, or (c)
suspicion. Islam not only categorises slander as a grave and punishable sin (Q.24:23)
but makes it the duty of all Muslims to defend the honour of one who is being slandered
(Q.24:11-26). We have also been cautioned never to be a third party and circulate such
falsehoods (Q.24:19). Although Mary, mother of Jesus, A.S., was a chaste woman
(Q.19:28), some people accused her of being unchaste (Q.4:156). Prophet
Muammad

is reported to have said:


.'. .' ' . .


Wa man satara Muslimann satarahuhu fid duniy
wal khirah: Whoever shields (conceals the faults of) a Muslim, Allah will shield him
(conceal his faults) in this world and in the Hereafter. (adth: Muslim), and, Whoever
seeks out the faults of his Muslim brother, Allah will expose his faults and degrade him.
(adth: Amad bin Hanbal). O you who believe! Avoid suspicion as much (as possible),
for suspicion in some cases is a sin. And spy not on each other, neither backbite one
another. Would any of you like to eat the flesh of his dead brother? You would abhor
that. And keep your duty (to Allah). Lo! Allah is Relenting, Merciful. (Q.49:12). In this
verse, Allah strongly forbids backbiting, and He compares the backbiter to one who eats
the flesh of his dead brother. If he would hate eating the flesh of his brother, he should
also hate to eat his flesh while he is alive by backbiting and slandering him. The
Prophet

said: Backbiting is a sin worse than adultery. It is further explained in another


adith: Allah may forgive a person if he repents after committing adultery. However,
Allah will not forgive the one who backbites, till his victim forgives him.

Gossip: It is virulent in many groups including religious ones. It is like a basket of
feathers. The breeze blows the feathers to far away places in peoples homes until it
becomes impossible to retrieve them. Gossip, like feathers, travels fast and wide through
the help of telephone wires. Its a pity that those who advance it add something to it,
while those who hear it also enlarge it.
Gossip turns the love between two persons into hostility. A pleasant conversationalist
is one who talks about you mostly and a gossiper is one who talks about others to you,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 346
while a bore is one who talks only about himself. It is no good talking about ourselves. It
will be done when we leave.
For gossip to survive there is a minimum requirement of two persons, the whisperer
and a listener. Often we forget that Allah is the Unseen Companion (Q.57:4) and also
the other Silent Listener in all conversations (Q.58:7), which are duly written down by
the two recording angels known as kirman ktibn (Q.82:10-12) for evidence in the
Hereafter. If we refrain from gossiping and leave the company or simply change the
topic, or put our hand on our mouth signalling her/him to desist from such talk, we
perform a triple act that should also bring us three-fold spiritual blessings, viz. (a) we
have protected the honour of the absentee, (b) we have taught the back-biter an
important lesson to discontinue such a degrading practice, and (c) we have saved
ourselves as being a third party in the gossip. We should keep far from gossipers and
back-biters. If they could back-bite someone to us, they are undoubtedly capable of
back-biting about us to others too. Back-biting is done in the absence of the victim who
obviously cannot defend himself. A gossiper does not have the courage and honesty to
confront the victim. The English proverb, Walls have ears, is reflected in this Persian
poem:
.-..-,

-.- ,... .

Peesh deewaar harch gooee hoosh daar, taa nabaashad dar pas deewaar goosh: Take care what
you say in front of a wall, in case someone is listening to it behind the wall. (A recent
technology uses radio tomographic images to see, locate and track people behind walls,
without the need to wear radio-transmitting tags).
Gossip is a dangerous weapon that is used to destroy friendships, disrupt families
and destabilise organisations. Most of us have some experience of it either as a
promoter or as a listener. The intention is always to make the victim feel small and
insignificant, no matter how many excellent qualities he or she may have. The purpose,
therefore, is self-aggrandisement. We should remember that an ordinary man makes
every man feel small and insignificant, but a truly great man is one who makes every
one feel great.
Scandal-mongering is talking evil of men or women by word or innuendo, behaviour
or mimicry, sarcasm or insult. It is malicious gossip usually emanating from a general
feeling of indignation, jealousy or inferiority. The scandal-monger and the slanderer will
have a fiery future in the Hereafter (Chapter 104). Slander harms three persons: the
speaker, the spoken to and the spoken of. The worst of Gods creatures are those who
spread slander separating dear ones, an act much applauded by Satan. (Hadth). A
Persian poem cautions us thus:
. ,:... ..

.....r..

B doost har ch azeezast raaz del magshoy, k doost neez bgooyad b doostaan degar: Don't give
away your secret to a friend no matter how dear he may be, since your friend would
also say it to his other dear friends. Rumour usually spreads from a person who confides
CHAPTER IV : Relationship between man and Allah
347
in a trusted friend who in turns tells this secret to another trusted and confidential
friend.
Should we back-bite about someone else, knowing fully well that we ourselves have
committed in our lives similar or more serious mistakes? In matters of dispute we must
always put ourselves in a comparable uncomfortable position as the opposite party
(Q.4:9). We should not say anything about someone in his absence which we would not
like him to say about us during our absence. We should not do to others what we do not
want others do to us. There are persons who habitually insult others and never speak
well of people who have 95% good qualities and only 5% unworthy ones. They never
speak about their overwhelmingly good qualities but pick out, dwell on and exaggerate
the 5% bad ones. None of us is perfect. There is often much good in the worst of us and
so much bad in the best of us that at no time any of us should speak ill about another.
During backbiting we speak evil of a man when he cant find us, and when we think we
have found some bad points about him that would interest the listener. Such back-biters
are a menace to society as they influence others by creating differences among persons.
In some societies, gossip takes the form of a national pastime and phones are kept busy
for indulgence in this evil. Yet, a proverb well reminds us: Oh God, send me a friend who
will tell me of my faults, rather than of others. Here is a Persian poem:
.--~. ..:..; ..;

.-. :
..>..

Doost aanast k ma aayeb doost, hamcho aa eenh roo b roo gooyad; na k choon shaaneh baa hazaar
zabon, posht sar raft moo b moo gooyad. A friend is he who tells the faults of a friend face to
face as in a mirror: Not like a comb with a thousand tongues, which goes behind the
back and tells every hair. A real friend speaks well of you even behind your back. Hence,
it is rare to find a friend who would talk good about you to others, yet point out quietly
to you your mistakes, when no one else is listening. A once-in-a lifetime friend is found
once only in a life time.
.. .-. ,

. ,.. ,.,.


.- r. ,.

......+.- .
Pareechehr raa hamneshin kardo doost, k in ayb man goft yaar man oost. B nazd man onkas nekoo
khaah tost, k gooyad folon khhaar dar raah tost. He made the fairy-faced one his companion
and friend; because this person told him about his faults, he is a sincere friend; in my
opinion, the man who is your well-wisher is the one, who tells you that there is a thorn
in your path. Back-biting is considered a major sin in Islam when we inflict severe
punishment on ourselves also at the same time.

Responding to gossip and slander: If a person back-bites or insults us,
we should immediately realise the ill intentions of that person, who is envious, frustrated
and trying to take revenge; or he may simply be ignorant and a rumour-monger.
Successful persons are envied most and hence the best form of revenge for them is to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 348
ignore the ill-behaved and achieve more success. What else should we do in such a
case?
(1) We should never feel hurt by such acts of ignorance. Let not their speech grieve us
(Q.36:76) nor should we slander a slanderer. Although it is easier to condemn, it would
be better to pity the ignorant. We should not respond to insults with insults. Instead, we
should use our God-given brains to say something pleasing and win them over. People
who fight fire with fire usually end up in ashes. Although, delivering a slap is an
accepted form of settling disputes in some societies, it need not be resorted to, as it may
lead to more violence and bad blood. By thinking carefully, we can accomplish by
kindness what we can not accomplish by force. It is difficult to change others but easier
to change ourselves. If we suspect jealousy, we must profess humility. If we want
people to speak well of us, we should speak humbly of ourselves and keep a low profile.
We must maintain our dignity and have full trust in Allah, since nothing happens without
His permission. If we hear nonsense, we could offer our salaams and withdraw from the
company (Q.28:55), and turn away from the ignorant (Q.7:199). Silence is often a timely
moment to be observed both by the wise, and also the foolish. Here is a Persian
proverb: - . . .. .<

Jawaab ablahon baashad khamooshee: meaning: The reply to


stupid persons should be silence. We should rather ignore such a person than make him
continually an object of our thought. We may even go further and do the jealous person
a good turn rather than treat him badly, so that we could set some better examples, as
our shariah requires. People usually get jealous if we have done something good; so let
us do something better, e.g. we may even send him a basket of flowers or any other gift
with a thank you card as a Jazakallah note. Backbiting is considered such a grave sin
that on the Day of Judgment, the victim will be better off than the slanderer, due to the
transfer of the latters plus marks from his ledger to the account of the victim. Since we
become the beneficiary of some of his plus marks in the Hereafter, we should actually
thank him for his backbiting, and explain the above marks-system of Judgment Day. The
back biter will then understand the reason for this gratitude in spite of the wrong
received, and may in future keep away from backbiting.
Forgiveness is a valuable trait when one has the power of revenge. It can mitigate
enmity. We can reprimand one who does us wrong by performing a good deed and
divert his evil by granting him a favour instead. Sometimes an enemy is like a human
volcano, ready to erupt with vocal force. By forgiving him, we can transform a turbulent
ocean of hatred and revenge into one of calm, sincerity and friendship. To be good is a
noble virtue but to teach others to be good is nobler.
(2) It is well to remember a Hadith: "Part of the excellence of one's Islam is avoiding
involvement in what does not concern one". It is possible to bring the backbiters
attention to his mistakes by a glance or a gesture. It is unnecessary to accuse him by
saying you are wrong, because the person will never agree with us, as we insult his
reasoning and intelligence, and belittle him. Eyes of men can speak words which the
tongue cannot pronounce. An eye-contact may throw insults or radiate beams of
CHAPTER IV : Relationship between man and Allah
349
kindness. However, the opposite party is affected more by the language of the eye
rather than that of the tongue. A mans facial expression mirrors his intentions.
A great weakness of man is the ignorance of his own faults. He remains oblivious of
the damage he inflicts on others as well as on himself by backbiting. We need to re-
examine ourselves before we peep through the keyholes to watch the sins of others. By
concealing the short-comings of loved ones and of friends, relationships become more
stable. During any session of backbiting, a man should initially observe, and then change
the conversation with pleasant and favourable talk. We should also defend a brother in
his absence whenever he is being slandered and his honour smeared explicitly or by
innuendo. Can we pray and ask Allah for forgiveness, if we did in fact backbite? We
could, but Allah will not forgive us unless we go first to the victim, confess to him our sin
of backbiting about him, and ask his forgiveness. Later we must make a vow never to
repeat such a sin again; only then, can we ask Allah for forgiveness. After a sincere
taubah (repentance) Allah will surely forgive us. So we know now how sinful it is to
back-bite a person, especially those who are dead since a dead person cannot speak and
forgive us. The exercise of religious duties will not atone for the fault of an abusive
tongue. (Hadth). There are some people who ill-speak about Harat

Umar (R.A.),
Sayyidah

yesha (R.A.) and others.


(3) The best possible move to confront an enemy is to remain silent, but at times, we
have to return an unpleasant greeting e.g. Assmu

Alykum meaning death to you


instead of Assalmu

Alykum, in a similar way by saying wa

alyka meaning, and upon


you also, ( adth).
(4) All of us know how to find faults and how to shout or complain, but hardly anyone
comes forward to offer a solution. To admonish a brother in private is to advise and
improve him, but to admonish him in public is to disgrace and humiliate him, and the
probability is that he will rebel in some way at some time. Allah loves not that evil should
be broadcast in public, unless injustice was done. (Q.4:148). However, on rare
occasions, it becomes necessary to correct the faults of certain persons, and for this,
Islam offers a procedure called itisb. To achieve itisb, the aim should be to help one
another improve by strictly private and mutual constructive criticism, and not by public
humiliation, argument and back-biting. Itisb is a decent way of correcting someone
and also ourselves.
If we notice a problem with someone in his worship, speech or action, it is our duty
to correct him, but the problem should be discussed in private communication and not in
public. The conversation should be calm and dignified, free of malice and selfish
motives. Satan likes anger, hence this should be avoided. Besides itisb, we should also
practice taqrb which is the bringing of all parties together, especially different Muslim
sects, viz. Sunnis, Shiahs and others. Sunns, Sh

ahs and the other sects should talk to


each other rather than about each other. A Sunni should be able to adjust if he is in the
company of Sh

ahs and vice-versa. This compromise is beautifully demonstrated during


ajj in Makkah, both in the street and in the mosque. This rule should also apply to
other Islamic sects. As an extension of taqrb, we should promote social contacts
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 350
between the Sunns, Sh

ahs and other Muslims sects, so that our ummah would be the
gathering of real torch bearers of Islam, more broad-minded and truly ummatan
wasatan (a community taking the middle course Q.2:143). This ummah is called the best
community in Q.3:110). The average Muslim should be mature enough to shun
prejudices and humbly accept that Sunns and Sh

ahs have more things in common,


with very few and that too unimportant issues left between them for solution and
reconciliation. Did not Prophet Muammad

say in his final and farewell sermon that


no Arab is superior to a non-Arab and vice-versa? Sunnis and Sh

ahs are to be found in


all Arab and non-Arab countries. Moreover, it is sinful for a Sunni to say that he is better
than a Sh

ah or for a Sh

ah to say that he is better than a Sunni. Make no mistake:


these are Satans words (Q.7:12). The slogan for the new generation of Muslims should
be: Sunni-Sh

ah Bhai-Bhai, i.e. the Sunns and the Sh

ahs are brothers, in conformity


with Allahs Commandments: The believers (men and women) are but a single
Brotherhood; so make peace between them both, (Q.49:10). The super-powers are
doing their utmost to cause friction between the Sunnis and Sh

ahs so that we, Muslims,


would remain weak all the time and easy to be dominated. Those persons causing
trouble between the Sunnis and Shahs, sometimes even in such sacred places as
mosques, are neither Sunns nor Shahs but are the agents of the super-powers doing
the job for their material gains. Not until all the Muslim sects join together as one strong
ummah would we be able to present ourselves as a formidable force to reckon with.
Here is a short note on anger which precedes an abusive tongue.

Anger: Anger is a normal and flexible response to undesirable human interactions and
also when thinking of an unpleasant past incident. Certain physiological changes occur in
the body during anger. Our physical strength increases due to secretion of adrenaline,
nor-adrenaline and others such as acetylcholine, while our spiritual strength decreases.
Anger floods the brain with catecholamines (adrenaline and nor-adrenaline) - hormones
that alert the body for fright, fight, or flight reaction. Some organs of our body such as
the tongue, hands and sometimes feet that are otherwise under our control get out of
control. Apart from being violent, we may also make a wrong decision about our job or
personal relationship with others. During states of anger, we lose our reasoning ability
and become more prone to provocation and violence. Even our facial expressions may
change due to hormonal orchestration in the amygdala of the brain which responds to
fear or anger. Nor-epinephrine and acetylcholine are involved in the brain circuitry of
emotions such as anxiety and anger while gamma-amino-butyric acid and other
neurotransmitters in the frontal cortex are inhibitory and keep such emotions in check.
Women can control their anger better than men.
What we learn in physics that every action has equal and opposite reaction also
applies to adverse human behaviour like anger. Simultaneous anger in both opposing
parties spells disaster. It urges the person to take retaliatory action in some form of
revenge. Hence, keeping calm in an emotional scenario, signals the opposite party to do
the same. There is no need to shout because experience teaches us that at times we
CHAPTER IV : Relationship between man and Allah
351
could have been wrong and the opposite party right. Moreover, it is safer to keep quiet
than shout in order to silence others. It is better to remain silent during states of anger,
because one of the crucial tests of breeding is how a man or a woman behaves in a
quarrel. No person is well-bred if he cannot tolerate ill-breeding in others. We should not
even pass judgments nor divorce each other when we are angry (Hadth: Al-Bukhri). In
fact, Allah advises us to forgive even when we are angry (Q.42:37). We have to restrain
our anger before we can forgive (Q.3:134). Let us not under-estimate the amount of
effort required to curb our aggressive behaviour. It is this extra effort that becomes the
building block for the development of our will power and personality. Such struggles and
strivings make a person successful (Q.4:95).
Some people unfortunately rejoice at others misfortunes (Q.3:120). Instead of
offering good du (supplication) they supplicate for evil (Q.17:11). Such people should
look at the verse Q.9:98, where Allah says that disaster will fall upon them instead.
Moreover, if we slander believers who give charity, and ridicule them, Allah will throw
back ridicule at us (Q.9:79). We need to realise that if we suffer hardships, our enemies
also suffer similar hardships (Q.4:104). In fact all sides suffer, including some of our
friends. Though the moth embraces the flame and burns with it, no one thinks of the
candle that melts away in tears all night long! This goes to show that no one is alone in
receiving joy or sorrow. The others also get their turns, just like us (Q.3:140). However,
some people who are laughed at by others may fare better in the eyes of Allah than the
latter (Q.49:11). They may turn out to be Allahs best friends. Whenever an urge arises
to supplicate evil for some one, a good antidote would be to transform such negative
thoughts into positive ones and change those evil duas and wishes into good, even for
our enemies. Although it seems difficult, this is only a preliminary step whether we can
do it, or not. Allah tests us all the time. The trouble with human beings is that they are
outwardly human with an animal within, ready to provoke and indulge in violence. Satan
also remains ever-ready to unleash the animal within man with raging fury at the switch
of a button. Most often, a simple misunderstanding between the two leads to angry
reactions and disputes, and unloading of our anger on others. When we ourselves are in
the wrong but would not admit it, it often expresses itself in anger, which begins with
frustration or violence and ends in remorse and repentance. We must learn to agree to
disagree on an amicable basis and we must respect each others opinion, whether of a
different madhhab (like the Hanafi, Maliki, etc.) or a different religion altogether.
Disagreements need not cause conflicts when the parties are sincere and honest, and do
not wish to take advantage of one another. We could disagree without becoming
disagreeable. We have more things in common that unite us as Muslims. Various schools
of thought in Islam agree on basics while differing on minor details. Diversity within the
community is a Divine mercy. (adth). In fact Allah tells us in Q.11:118 that even if He
had made the whole world into one single ummah, they would still have differed.
Toleration of opposing views is mandatory with the possibility that anothers contrary
opinion could be right. Dogmatism should not be permitted. The holy Prophet

said:
Beware of extremism in the dn, and: Khair-ul-umm ausatha: The best of affairs are
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 352
those that lie in the middle. Discussion is an exchange of knowledge while argument is
an exchange of ignorance.
Even the khulaf had disagreements and misunderstandings among themselves,
because, after all, they were human beings. Moreover, differences of opinion are a
blessing for the ummah because they point to the need of more knowledge and research
on that particular subject. Opinions should be tolerated within the accepted range of
differences. We should always be reminded that those who hold different opinions are
just as important human beings as we are and demand the same respect as we do.
Sometimes, we become so blind during disputes that we cannot see through anger, but
when we look at it closely after our wrath has subsided, we find we could have spoken
much better and more sensibly. At other times, we find that we were misunderstood and
interpreted differently, incidentally or by design, that led to a dangerous situation
because we were misquoted. A wise man never becomes angry. We should only speak
after our wrath has subsided. Delay is a great remedy for anger. Satan was created from
fire, so a fiery temper makes us look like a clone of Satan. But when both parties are
angry at the same time, how can we expect the other to cool down when we ourselves
have no control over our anger and cannot subdue ourselves.
In times of desperation or quarrel, we could admonish by saying in an audible voice:
adhu billhi minash shytnir rajm, meaning I seek refuge with Allah from Satan, the
accursed. This gives an immediate signal to the wise to cool off rapidly (Al-Bukhri). By
reading the Qur'an and contemplating on the meaning of the verses also subdues the
erratic bursts of brain activity characteristic of anger.
Moreover, both parties should also bear in mind that a Muslim should not remain
angry with another for more than three days (adth).
Anger does not solve any problem. It only aggravates the situation and is harmful to
the individual himself. It could cause hypertension, heart attacks, peptic ulcer, anxiety
neurosis and other physiological and pathological changes in the body and may lead to
mental imbalance and homicidal tendencies. People who show frequent hostility and
anger, physical or verbal, are more likely to develop heart disease due to higher levels of
cholesterol and homocysteine. Here is a Chinese proverb: If you forego your anger for
one moment, you save yourself a hundred days of trouble. There is nothing wrong in
becoming angry but harm may result from how we express that anger. Quarrels will not
last long if the fault is accepted at least on one side. We must not accuse another of
being quarrelsome since it takes two to quarrel. A prolonged dispute usually means that
both parties are wrong. Strong person is not the one who overcomes people with his
strength but the one who controls himself while in anger. (adth: Al-Bukhri). Here is a
Persian poem:
: .-;

}. .
Mardee na b quwwat asto shamsheer zanee; aanast k zolmee k tawaanee na konee: Manliness is
not the muscle strength and the sword-fighting; neither it is oppressing someone when
you can.
CHAPTER IV : Relationship between man and Allah
353
An angry man gets angry later with himself when he resorts to reason. After our
anger has subsided, we should ask ourselves how it is that we are always right and
others are always wrong, and why do we expect much better moral values from others
than what we follow ourselves? We impose strict principles on others which we profess
outwardly to possess but inwardly we lack. Holy Quran tells us (Chapter 80) that in
situations where we get angry, we should not even frown. We do not sufficiently realise
that engaging in any spiritual activity or reciting verses from the Holy Quran dissipates
anger through detachment of the mind from disturbing negative thoughts; switching to
and concentrating with due reverence on Allahs words and occupying our time with
Allah instead which also helps in this process. We usually get angry when someone ill-
speaks about us either in our presence or in our absence, or if we see any wrong being
committed against our fellow-beings. Sometimes, we even become violent. In Q.49:6,
we are advised to ascertain the truth and verify rumours when any person brings us
suspicious news. Although in most cases, jealousy or envy of some sort is responsible,
we are reminded of what Allah has said in Q.4:32, Do not covet that whereby Allah in
bounty has preferred one of you. Sometimes, we get angry if the wife does not produce
a male child, although it is the husband who should take the blame and not the wife as
it is his sperm that is responsible for the supply of Y chromosome to have a male
offspring.
Sometimes it becomes necessary to criticise a subordinate with a view to correct
him/her. In such cases, it is better to begin by mentioning two or three of his/her good
qualities before we go on to tell about the mistake committed. There is no need to shout
as sometimes the subordinate is right and we are in the wrong. Our angry outburst will
then become a cause of regret and remorse.
Does Allah become angry? Yes, He does, with (a) people who commit homicide
(Q.4:93), (b) polytheists and hypocrites (Q.48:6), (c) those who intentionally swear to
falsehood (Q.58:14), (d) those who reject Allahs signs (Q.2:61), (e) those who utter
unbelief after having accepted faith (Q.16:106), (f) those who befriend unbelievers and
send in advance for themselves evil deeds and incur Allahs wrath (Q.5:80), and (g)
those who sever their ties of kith and kin, on them is Allahs curse (Q.47:22-23), as well
as on oppressors (Q.7:44).
CHAPTER V: Islam in the light of science


The Human Brain
Brain is the most complex organ in man. Allah has given us this gift in a jewel box to
make us Ashraf al Makhlqt, the best of all His creations, to differentiate us from
animals and other creatures, due to the additional neo-cortex (new brain; thinking brain)
that only mankind possesses. However, some animals can do things which man cannot,
e.g. re-grow limbs, hold a breath for long periods of time, use natural night vision, resist
radiation and avoid sleep, etc. and sufficient research has not been done as yet to
explain these abilities. Yet because man can think, he has become the master of those
beings that do not think.
The human brain is approximately 3 lbs. in weight with a volume of 1400 ml,
containing 10 billion neurons (nerve cells) which can store a hundred thousand facts at a
time and a million billion facts in a lifetime. It has trillions of connecting fibres called
synapses through which each neuron can make contact with thousands of others. Every
second of our lives the brain forms a million new connections. The pattern of the
connections is constantly changing and no two brains are alike. (It is interesting to note
that the brain of the great physicist Albert Einstein weighed only 1,230 grams, far below
the average brain weight of 1,400 grams. This goes to show that the size and weight of
the brain do not matter in accounting for intellectual ability).These neurons possess
cognitive powers far exceeding any of the silicon machines with innumerable bytes.
During foetal development, millions of neurons form appropriate connections and
patterns which lay the foundation of the mind in conformity with the basic wiring plan
encoded in the genes. This establishment determines the physical and mental
performance of the individual. Although genes are responsible for the basic wiring plan,
interaction with others is responsible for fine-tuning those connections, helping each
child adapt to the particular environment (family, cultural, school, friends) to which he
belongs.
A neuron is a specialised nerve cell that receives, processes, and transmits
information to other cells in the body. The brain uses about 20 per cent of the body's
oxygen supply even though it is just 2 per cent of the body's weight. About one neuron
dies every second (or thousands die everyday), but since we start out with 100 billion,
we only lose about 2% during our lifetime. There is a 5 % loss in brain weight by age
seventy and 20 % loss in brain weight by age ninety. Thousands of chemical reactions
accompanied by electrical brain-waves of various frequencies go on in the brain every
second! The human brain is active both by day and by night, sleeping or awake.
The human brain is about 2 or 3 times larger than the brain of an ape. The cerebral cortex, which is
involved in a variety of higher cognitive, emotional, sensory and motor functions, is more developed in
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 356
humans than any other animal. It is involved in programming speech, language, hearing, vision, emotions,
thinking, deciding and remembering. It comprises many lobes, viz.:
(i) The frontal lobe, situated just behind the forehead in front, carries on such functions as consciousness,
free-will, judgment, attention, thinking and reasoning, decision-making, memory for habits, voluntary motor
activities, word associations and language expression. Higher centres of motivation in the cerebral cortex
can exert some control over undesirable actions, e.g. a person on a hunger strike can resist eating even to
the point of death; (ii) The parietal lobe near the back and top of the head is for touch and sight perception.
The posterior superior parietal lobe is the orientation association area and determines the 3-dimenions of
objects in space. During meditation and prayers there is increased activity in the attention association area
in the pre-frontal cortex, and decreased activity in the orientation association area in the parietal lobe; (iii)
The occipital lobe at the back of the head is responsible for various aspects of vision including perception of
colour. Light from outside enters the retina (screen of the eye) in the form of electromagnetic waves and the
retina converts these waves into biochemical signals that are interpreted as visual images. (iv)The temporal
lobe located on the side of the head above the ears is responsible for different components of memory and
hearing. Deep within the temporal lobes lies the hippocampus where we can reconstruct the face of the
person who talks to us on the phone, as well as recall many other memories associated with him as to what,
where and when we had interacted with him. The hippocampus the area of the brain believed to play a
role in learning and memory can predict what will happen next by recalling a sequence of events in
response to a single cue. It has been said that we retain 10% of what we read, 20% of what we hear, 30% of
what we see, 50% of what we hear and see, 70% of what we say, 90% of what we say and do, and 100% of
what others say and do; (v) The cerebellum or small brain at the back of the head is responsible for
posture, balance and movement; (vi)The brain stem is a general term for the area of the brain between the
thalamus and spinal cord which includes the medulla, pons, tectum, reticular formation and tegmentum.
Some of these areas are responsible for the most basic functions of life such as breathing, heart rate and
blood pressure.
Humans, unlike animals, can formulate, express and further explain their thoughts
through more intricate language. _'

allamahul bayn: He has taught him speech


with intelligent explanation. (Q.55:4). The brain receives information from the internal
and external environment, and responds to conflicting outputs by responding to those
with higher priorities. The distinguishing quality of the human brain is its enormous
capacity to register, store, integrate and recall past experiences as well as plan ahead,
which in turn is responsible for the expressions of his behaviour.
Spikes in blood sugar can take a toll on memory by affecting the dentate gyrus, an
area of the brain within the hippocampus that helps form memories. This may explain
normal age-related cognitive decline, since glucose regulation worsens with age. Glucose
regulation is improved with physical activity such as the 5-time daily prayer.
Although the brain has evolved with a certain degree of forgetfulness, it keeps a
detailed record of our individual passage through life, allowing us to carry the past inside
the brain which could be retrieved on the Day of Judgment. Neurons in the hippocampus
of the brain involved in memory processes communicate with each other during
repetition of the Quranic verses by releasing the required chemicals through the already
established memory pathways; hence such repetition keeps the memory alive.
Immediate memory is the ability to repeat short series of words or numbers immediately
CHAPTER V: Islam in the light of science
357
after hearing them. It is thought to be located in the auditory associative cortex and
lasts less than a minute as the mental image is quickly lost. Short-term memory, located
in the hippocampus, lasts a few hours to a week when sensory information is screened,
some of which are retained in the hippocampus while other more important impressions
are transferred to the permanent storage sites in the neo-cortex (pre-frontal cortex) for
long-term memory. Sleep deprivation results in impaired activity in the brain's
hippocampus as seen on functional magnetic

resonance imaging. Long-term memory
probably involves exchanges between the medial temporal lobe containing the
hippocampus, the frontal lobes, various cortical regions, and the midbrain. However,
although our memory may deteriorate with age, and some of us may suffer from
Alzheimers disease and forget all the sins we have committed so far, every memory
molecule for short-term and long-term events would be re-synthesised in the Hereafter
and we would even remember the taste of any food or fruits we had experienced on
planet Earth (Q.2:25).
It may be hard to remember our childhood accurately especially when we were in
diapers, but few

of us forget our adolescence. Recording of past events involves
electrochemical processes in the brain, which are different from those used to record
recent events. The permanent recording of events called long-term memory involves
permanent structural changes in the nerve cells. Destruction of this alteration by head
injury or cerebro-vascular accident leads to loss of long-term memory of past events.
A single brief memory is processed differently in different parts of the brain. The
hippocampus is involved in processing memory for context, while the anterior cingulate
cortex situated in the cerebral cortex retains memories of unpleasant stimuli. A third
area, the amygdala, located in the temporal lobe consolidates and stores both types of
these memories.
Memory molecules are re-synthesised in the brain during deep sleep; hence during
the tahajjud prayers after midnight, we can formulate our wordings more explicitly and
our duas become more beseeching (Q.73:6). This also could well be the reason why it is
said that studying our text books or revising for exams is best at 5 a.m. when synthesis
of memory molecules is more or less complete. During deep sleep, the brain is shuffling
priority information from the data points, and solidifies them in our memory vault in the
hippocampus.
The human brain has a fantastic capacity for registering, analysing and synthesising
information in the association cortex or the neo-cortex (new brain). It is thus responsible
for language, communication, memory (with its three components of registration,
retention, recall), ability to solve problems, expressions of thought, an enquiring mind,
and also decision-making, whether to take action or inhibit such action. The mind selects
from the vast barrage of incoming information for registration, from both the internal
and external environments. Because of verbal communications and other associated
phenomena, man, unlike animals, can report on most of what he perceives. This is
because man possesses the neo-cortex (also called the new brain or the thinking brain).
It is highly developed in man, and distinguishes him from animals. There seems to have
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 358
occurred a quantum leap between man and animals in the evolution of the neo-cortex or
the new brain.
The human brain also has an inborn quality of curiosity which impels man to explore
himself and his surroundings. When such exploration is done with the assistance of the
elders in the family or in society, the person learns to adapt without much difficulty to
changing environments and times. Adaptation involves conforming to the environment.
Although, reproductive hormones influence the development of the nervous system
especially at puberty, there is practically no difference between the brain of man and
woman, except in the shape of the hypothalamus, which is spherical in man but
elongated in woman, the reason for which is not well-understood. However, two areas in
the hypothalamus have recently been identified which differ in men and women, (i) the
pre-optic area of the hypothalamus which is involved in mating, is 2.5 times larger in
men than women. Its function is not well understood; (ii) the supra-chiasmatic nucleus
which controls circadian rhythm and reproduction cycles has the same number of cells,
but is shaped like a sphere in men and elongated in women.
A womans brain is 10% smaller but that is proportional to her body weight. It
carries the same number of brain cells in the cerebral cortex as in man but more
compact. There is no difference in the intelligence of man and woman dependant on
gender. However, it has been found that men are better at certain tasks while women at
others. Men are better in maths while women are better in language skills and recalling
memory for landmarks to locate a final destination. Men mostly use the left side of the
brain while women use both the right and the left, thus having a memory advantage.
There are 186 million more neurons on left side than the right side. It has also been
shown that the left side of the brain processes language and the right side processes
music.

Electroencephalogram: The brain generates electrical currents while awake and also while
asleep which could be seen by means of electrodes inserted in the scalp in a tracing called
electroencephalogram.
Alpha waves: When a person is relaxed and alert, the electrical waves generated by the brain that
dominate the tracing, are called Alpha waves, best detected with eyes closed. These waves have a
frequency range of 8-13 Hz. In this stage we can move quickly to perform any task at hand.
Beta waves: with frequency range 13-30 Hz. have a faster activity above 12 Hz with low amplitude.
They show up when the person is alert with eyes open and concentrating, e.g. solving arithmetic, and
decision making. It indicates our normal waking consciousness.
Theta waves: are slow high amplitude waves with frequency range 3.5-7.5 Hz. It is normal during light
sleep and in children up to around 13 years old, but abnormal in adults who are awake. They may be
involved in focusing attention, creativity, memories, emotions and fantasising. Theta waves also appear in
meditation, prayer, lucid dreaming and light sleep.
Delta waves: Lowest frequencies: 0.1-4 Hz. Slowest waves but highest amplitude; found in stage 3 and
4 of non-REM sleep (deep non-dreaming sleep) when the body is completely relaxed and unaware of the
outside world. Also found in the very young and certain encephalopathies.
Number of complete cycles in one second (cps) is shown below.
CHAPTER V: Islam in the light of science
359

Type Frequency (Hz) Wave Pattern
Alpha 8 12 Hz

Beta 12 30 Hz

Theta 4 7 Hz

Delta up to 4

Gamma 30 100 +



Gamma waves: 40 Hz (30-90) represent fastest activity and present in all parts of the brain. Gamma
rhythms are involved in higher mental activity such as problem-solving and perception. They may also be
involved in binding data from different parts of the brain into a single object, e.g. the colour, shape,
movement and location of an object which are processed in different parts of the neural circuit. Gamma
waves assist in reuniting all these into a single object, the process being called binding.

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 360
Neurotransmitters
A neurotransmitter is a chemical produced within a nerve cell that relays messages between nerve cells. It
travels at speeds around 50 metres/sec. (112 miles per hour). When released, it regulates our mental and
bodily functions through biological effects on certain targeted cells called receptors.
There are many types of chemicals such as acetylcholine, dopamine, epinephrine and nor-epinephrine
(i.e. adrenaline and nor-adrenaline), serotonin, histamine, gamma amino butyric acid (GABA), glutamate,
glycine, aspartate, encephalin, dynorphin, oxytocin, anandamide, nociceptin and many others. Some have
been discovered already and many are yet to be identified. However, both neuro-transmitters as well as
hormones act on the central nervous system. There are more than 300 known neurotransmitters.
Acetylcholine, for example, sends messages to the skeletal muscles, sweat glands, and heart; the
wakefulness that follows caffeine consumption is the result of its blocking the effects of adenosine, a
neurotransmitter that inhibits brain activity.
Dopamine, nor-epinephrine and epinephrine are a group of neurotransmitters called catecholamines.
All the major neurotransmitters are made from amino acids except acetylcholine. A partition known as the
blood-brain barrier surrounds the brain. Only some fat-soluble substances and some others such as glucose
can enter the brain from the bloodstream across this barrier. Although the neurotransmitters are fat-soluble
they do not cross the blood-brain barrier and hence when given to a patient orally or intravenously they do
not increase the concentration of neurotransmitters at the selected site in the brain.
There are two main types of neurotransmitters: excitatory and inhibitory. Serotonin and some others can
be both. Excitatory neurotransmitters and their receptors increase the neurons electrical activity and
excitability. (Epinephrine, nor-epinephrine, dopamine, glutamate and phenylethylamine are excitatory).
In contrast, inhibitory neurotransmitters and their receptors reduce neuronal excitability and terminate
an incoming signal. For normal functioning, the brain must balance the excitatory and inhibitory pathways.
Excessive excitation can lead to insomnia, anxiety, and many other conditions, whereas excessive neuronal
inhibition can result in non-coordination and sedation. (Serotonin, GABA and glycine are inhibitory).
Alcoholism and drug dependence are associated with differences in neurotransmitter levels. Attributed to
transmitters are feelings of happiness, motivation, enhanced ability to focus, emotional control, mental and
physical alertness, kind feelings towards others, elevated self-esteem and confidence in times of difficulties.
Levels of euphoria-inducing transmitters increase during exercise while in pain inhibitory transmitters are
secreted to restrict pain transmission.
Neuroscientists tell us that brain-wave states experimentally induced through electrodes or drugs can
initiate higher learning, increase creativity and motivation, induce sleep, control pain, modify behaviour,
assist in focusing of attention, relieve stress, augment memory, and also produce dramatic improvements in
mental and emotional health. Slow brain wave patterns called theta, are associated with euphoria,
tranquillity, sense of well-being, flashes of creative ability, intensely focused attention, enhanced learning
acumen, improved memory, greater tolerance and love of oneself and others. Neuro-chemicals involved
include beta-endorphins, acetylcholine, vasopressin, dopamine and serotonin. Certain frequencies in the
brain dramatically speed up production of a variety of neurotransmitters since different frequencies trigger
different brain chemicals. A romantic movie or an action-packed adventure film can send our hormone and
neurotransmitter levels in different directions.
Acetylcholine, nor-epinephrine, dopamine, and serotonin are amine transmitters. Glycine, glutamic and
aspartic acids, and gamma-amino butyric acid (GABA) are derived from aminoacids. Neuroscientists say
that the feeling good condition of a person is due to: (a) endorphins: acting as opioids: (natural pain-killers;
also cause euphoria and enhanced self-esteem); (b) serotonin: (improves sleep, self esteem; relieves
CHAPTER V: Islam in the light of science
361
depression, worries); (c) dopamine: (feeling of joy and pleasure, euphoria, controlled motor movements,
enhanced focusing, addiction and appetite control); (d) acetylcholine: (alertness, enhanced memory, sexual
performance, appetite control, release of growth hormone); (e) epinephrine/nor-epinephrine: (alertness,
happiness, motivation, physical and mental activity, appetite control, anti-depressant, sexual arousal);
(f) phenylethylamine (PEA): (feelings of bliss; high levels found in chocolate).
Certain inhibitory neurotransmitters can produce nearly similar effects: (a) encephalins: (reduce pain
transmission, depression and craving for food); (b) GABA (gamma amino butyric Acid): (reduce stress,
anxiety and panic, lessen pain, induce tranquillity).
Certain hormones also play their part: (a) melatonin: (induces sleep; also called anti-aging hormone;
regulates body clock; most circadian rhythms which control body functions are controlled by the bodys inner
biological clock. This inner biological clock lies in the suprachiasmatic nucleus contained in a pair of small
brain structures with about 20,000 neurons resting in the hypothalamus, just above the point where the optic
nerves cross. Although this clock runs on a 24-hour 11-minute cycle, sleep occurs every 24 hours, because
the cycle is reset daily by light and other stimuli to match the 24-hour cycle. Light that reaches the retina
creates signals that travel along the optic nerve to this nucleus and then to many other parts of the brain
including the pineal gland where it prevents the production of the sleep hormone melatonin. As darkness
falls, the pineal gland begins producing melatonin once again and we start feeling drowsy. Research shows
that our biological clock shifts throughout life, resulting in different sleep patterns at different ages);
(b) oxytocin: (a hormone involved in child birth and breast feeding, promotes emotional attachment and
desire to embrace, also helps people recognise familiar faces).

Endorphins and encephalins: Endorphin (endogenous morphine) which induces a
morphine-like effect is mainly found in the pituitary and hypothalamus. Endorphins, encephalins and opioid-
like substances act as natural pain-killers in the body as well as allay anxiety and cause euphoria and are
secreted in times of excitement and stress, exercise and prayer. In an injury, receptors in skin make
electrical signals that go up the spinal cord to the brain. The brain then evaluates pain by releasing pain
killers called endorphins which bind at opiate receptor sites of neurons to mediate pain. This group of
chemicals alleviate stress and give pleasure. They reduce the transmission of pain, decrease craving and
depression, elevate the mood and induce euphoria. Beta-endorphin is most active, and is about 20 times as
potent as morphine. Endorphins, the brains own morphine-like molecules, attach to the same sites where
morphine molecules adhere in opium addicts. These are opioids that, like the drugs heroin and morphine,
modulate pain, reduce stress and promote a sensation of floaty, oceanic calm. Morphine, the analgesic (pain
reliever) drug from the opium poppy, is named after Morpheus, the Greek god of dreams. Morpheus was the
son of the Greek god named Somnus (Latin for sleep).
Encephalins have been implicated in the regulation of mood, anxiety, reward, euphoria and pain.
Endorphins and encephalins are involved in pain relief and feelings of euphoria, satisfaction, pleasure and
contentedness, and a loving feeling towards others. Endorphins may be responsible for the feel good
effects experienced by many people after rigorous exercise, and relief of stress such as after delivery of a
foetus. If an athlete is injured during the height of competition, or a soldier injured during combat, he may not
realise that he has been injured until after the stressful situation has ended. This happens because the brain
produces abnormally high levels of endorphins or encephalins during periods of intense stress or
excitement. Women suffering with post-menopausal syndrome (PMS) have low endorphin levels, the brains
natural feel good chemicals which cause euphoria. This might explain why PMS has also been linked to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 362
clinical depression. Endorphins are released by laughter as well as stress, also exercise and sexual activity.
Endorphins increase dopamine levels.

Serotonin - a chemical, 5-hydroxytryptamine (5-HT), is a monoamine transmitter present in blood
platelets, the gastrointestinal tract, and certain regions of the brain. The original meaning of the word
serotonin is serum giving rise to tone, suggesting its contraction of smooth muscle. Serotonin could act as
an excitatory transmitter although largely its effects are inhibitory. Low serotonin levels are associated with
symptoms of depression which include tiredness, insomnia, loss of appetite or a ravenous one, headaches,
backaches, colon disorders, and feelings of worthlessness, severe aggression, pyromania and a tendency to
commit suicide. (Sometimes, for reasons unknown, ingestion of wheat triggers depression). Serotonin
controls mood, sex drive, and pain threshold. It promotes sleep, improves self esteem, suppresses pain,
relieves depression, diminishes appetite, and induces euphoria, well-being, and feeling of contentment,
satisfaction, serenity and optimism. Low serotonin levels lead to disturbed sleep, craving for sweets,
depression and inability to control anger.
Serotonin is important for adequate coping with stress. Serotonin is a precursor to the hormone
melatonin, the sleep hormone. Aggressive behaviour may be due to reduced levels of serotonin in the brain.
Serotonin also plays a role in regulating mood, memory, pain perception and sexual activity. There is
increased secretion of serotonin during prayers (of any religion), meditation, fasting and exercise. Exercise is
known to help relieve stress, boost physical and mental faculties, and fight symptoms of depression. Two
hours of morning sun is very effective in lifting depression. The evening light has comparatively little results.
LSD works by attaching itself to serotonin receptor sites. It prevents depression and worrying and has a
calming and relaxing effect.

Dopamine: Dopamine, nor-epinephrine (nor-adrenaline) and epinephrine (adrenaline) are a group of
neurotransmitters called catecholamines. Dopamine is a precursor to epinephrine and nor-epinephrine which
act on the sympathetic nervous system, producing effects such as increased heart rate and blood pressure.
In the frontal lobes, dopamine plays a role in neuro-cognitive functions such as memory, attention, problem
solving, addiction, providing feelings of enjoyment and motivation to do certain activities and assists in
decision-making by prioritising the agenda. Dopamine regulates mood (inducing euphoria), motor movement
and appetite control. It plays an important role in how people learn to make choices that lead to right
outcomes, while avoiding wrong ones.
Dopamine is also associated with the pleasure circuit of the brain situated in the limbic system which
includes the cingulate gyrus and the hippocampus. Hence it is known as the pleasure hormone. The
hypothalamus, the cingulate gyrus and the amygdala have all been implicated as centres of emotion.
Dopamine is also involved in the movement of muscles. It is also classified as a hormone released by the
hypothalamus, which controls the release of another hormone, prolactin, from the anterior lobe of the
pituitary. Prolactin triggers milk production in nursing mothers and is also thought to produce feelings of
bliss, hence it is known as the pleasure chemical, similar to serotonin. Depression has also been linked to
low levels of dopamine (as well as serotonin).
There are approximately 400,000 cells in the middle of the brain in an area called substantia nigra
(black matter) which produces dopamine. When these cells degenerate, we suffer from symptoms of
Parkinsonism such as tremors on one or both sides of the body, slowness of movement and rigidity. Some
neuroscientists say that dopamine gives us our sense of pleasure and motivation probably by regulating the
release of endorphins which improves mood, sex drive and reduces pain. People with low levels of
CHAPTER V: Islam in the light of science
363
dopamine often try to compensate by taking exercise, caffeine, sugary foods, cigarettes, alcohol, gambling
and other drugs such as cocaine, which also induce the release of endorphins. Cocaine, amphetamine,
opium, alcohol, and nicotine cause release of dopamine but can also cause psychosis when used in excess.

Acetylcholine: Acetylcholine is a widely distributed excitatory neurotransmitter that triggers muscle
contraction and also controls many organs in the body. Acetylcholine helps control muscle tone (including
muscles of gastrointestinal tract), increases alertness, improves learning, enhances memory and plays a
role in primitive drives and emotions, as well as in scheduling REM sleep. It also controls the release of
pituitary hormone vasopressin, which is involved in learning and in the regulation of urine output. Low levels
of acetylcholine can contribute to lack of concentration and forgetfulness such as in Alzheimer's disease.
The well-known poison botulin (contained in botox used to remove wrinkles temporarily for a few
months) works by blocking acetylcholine, causing muscle paralysis.

Oxytocin: The posterior lobe of pituitary gland produces two hormones - oxytocin and vasopressin.
Oxytocin causes contraction of the uterine muscles necessary for cervical dilatation prior to birth, as well as
the ducts of the mammary glands and thus helps to express the milk. Sucking by the infant at the nipple
stimulates release of oxytocin. It also contracts blood vessels in the heart and lungs. It is said to promote
feelings of emotional attachment and desire to cuddle. Increased levels of oxytocin give mothers the impulse
to hug their newborns. Oxytocin as a hormone is used to help start or continue labour and to control
bleeding after delivery. (The researchers say that three brain neuro-circuits, all interrelated, control lust,
attraction and attachment. Lust is fuelled by androgens and estrogens. Oxytocin plays some role in orgasms
- for both males and females. In males, oxytocin is said to facilitate sperm transport in ejaculation.
Attachment is controlled by oxytocin and vasopressin. High levels of oxytocin are found amongst people who
are in love. Attraction is driven by high levels of dopamine and nor-epinephrine). People are more likely to
trust their money to another person if they sniff oxytocin, nicknamed the love hormone. The naturally
occurring compound, triggered by a number of stimuli that include sex and breastfeeding, is involved in
forming social and romantic ties. Oxytocin boosts social interactions by making people more agreeable
rather than merely making people more willing to take precautions. A sniff of the hormone oxytocin cause
people to be more trusting e.g. giving money to strangers. (Liking and wanting are separate urges, since two
different brain circuits are involved. When both are combined, it becomes irresistible since the attachment
becomes stronger). Studies suggest that the love-drug ecstasy causes a brain surge of oxytocin in the
hypothalamus - the hormone that helps bond couples, as well as mothers to their babies. Other brain
chemicals, such as dopamine may also be involved in triggering this sociable behaviour.

Vasopressin: A hormone secreted by the posterior pituitary gland and also by the hypothalamus;
affects blood pressure by stimulating capillary muscles. This neuro-chemical stimulates the release of
endorphins and is probably associated with memory, learning and reaction time. Vasopressin is also called
anti-diuretic hormone which increases the amount of fluid absorbed by the kidneys so that less urine is
excreted.

Catecholamines: The principal catecholamines are epinephrine (adrenaline), nor-epinephrine
(nor-adrenaline) and dopamine.

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 364
Epinephrine: (adrenaline) is a sympathomimetic hormone secreted by the adrenal medulla.
It causes systemic vasoconstriction and gastrointestinal relaxation, stimulates the heart, and dilates bronchi,
pupils and cerebral vessels. It is used in injections for asthma, anaphylaxis and to delay absorption of local
anaesthetics. Adrenaline circulates in the blood stream and hence it takes a bit longer to stop its effects.
This is why, when we get upset, it sometimes takes a while before we can calm down again! The amount of
adrenaline secreted is increased considerably by excitement, fear, or anger; hence the adrenals are
sometimes referred to as the glands of fright-flight-orfight. Adrenaline secretion is triggered by stress and
exercise, pain, fear, rage, nicotine, strong emotion and hypoglycaemia. However, continued stress tends to
deplete the adrenaline store. Although adrenaline is destroyed in the blood stream immediately, its effect
may remain for some time as observed during the tarwh prayers when the effect lasts well into the night.

Nor-epinephrine: is a hormone released from the adrenal medulla in addition to the release from
sympathetic nerves that acts like a neurotransmitter affecting parts of the brain involved in attention, memory
and alertness. This hormone also takes part in the fright-flight-or-fight response and also increases heart
rate, muscle readiness and energy release from fat. Most nor-epinephrine pathways in the brain originate in
the arousal centre called locus ceruleus with connections to the cerebral cortex, limbic system, and spinal
cord.
When humans are stressed, the adrenal glands release large quantities of the hormones cortisol and
adrenaline. These hormones increase blood pressure and heart rate, dilate the pupils and bronchi of the
lungs, and augment the blood sugar and energy available to the brain and muscles in response to fright-
flight-or-fight situations. Both adrenaline and nor-adrenaline are reported to enhance our memory, make us
more alert and give us a sense of immediate power in acute stress. However chronic stress can suppress
immune system functions (probably acting on the T-cell: T for Thymus gland), in addition to causing
hypertension and other undesirable ailments. Adrenaline and nor-adrenaline are the two active hormones
that cause some of the expressions of fear and anxiety; adrenaline gives immediate boost while nor-
adrenaline is more responsible for anxiety.
Levels of nor-epinephrine have also been associated with antisocial behaviour. Cocaine blocks the re-
uptake of nor-epinephrine and serotonin by nerve terminals while high levels of nor-adrenaline can cause
aggression. Amphetamines (speed) work by causing release of nor-adrenaline.

GABA: The amino acid GABA (gamma-amino butyric acid) and glutamate are the brain's most
widespread neurotransmitters. They are involved in most brain functions, ranging from thinking, reasoning,
memory and sleep. Glutamic acid and gamma amino butyric acid are responsible for thought processes and
sensations. GABA is the brains major inhibitory transmitter whereas glutamate is the major excitatory
transmitter which is vital for linking learning and memory. GABA relieves stress, anxiety, insecurity and pain;
enhances focus and induces relaxation. GABA acts by preventing the excitatory neurotransmitters from
causing anxiety. The anxiolytic drugs of the benzodiazepine family (valium and others) exert their soothing
effects by potentiating the effect of GABA. Epilepsy is said to be due to too little GABA.

Glutamate: an excitatory amino acid which plays a vital role in the hippocampus, temporal and frontal
lobes as well as in all cognitive processes involving the cerebral cortex. Cognition refers to thinking,
observing, understanding, remembering and expressing it in language through recall.

CHAPTER V: Islam in the light of science
365
Phenylethylamine: Chocolate contains theobromine, caffeine, phenylethylamine and
anandamide, chemicals that affect the brain. Theobromine and caffeine are known to be stimulants. Their
effectiveness as a stimulant depends on the amount consumed. The amount of caffeine in a chocolate bar is
much less than the amount in a cup of coffee. Phenylethylamine may combine with dopamine in the brain to
produce an antidepressant effect and feelings of bliss.
One of the most recent finds is of a brain chemical aptly named anandamide after ananda, the
Sanskrit word for bliss. Anandamide has a similar effect to tetrahydrocannabinol (THC), the active chemical
in cannabis. Another one, nociceptin dispels anxiety and fear.

Hormones: Hormones are the chemical messengers of the body produced by the endocrine glands
which circulate through the blood stream for use elsewhere in the body. Hormonal equilibrium or
homeostasis is maintained by an organ in the brain called the hypothalamus, which regulates a number of
biological clocks (circadian rhythms), reproduction, menstruation, attention span, hunger and thirst, body
temperature and the autonomic nervous system which controls involuntary functions. The hypothalamus is a
small gland often referred to as the band master as it orchestrates our entire hormonal system. The
hypothalamus is the source of many of the most primitive emotions such as hunger and thirst as well as
pleasure and pain. The anterior lobe of the pituitary gland produces ACTH, LH, TSH and FSH while the
posterior lobe secretes vasopressin, oxytocin, endorphins and encephalins. The pineal gland secretes
melatonin necessary for sleep, while the thyroid gland produces thyroxin and calcitonin, and the parathyroids
parathormone. The adrenal cortex produces androgens, glucocorticoids and mineralocorticoids while the
adrenal medulla produces adrenaline and nor-adrenaline. The pancreas produces insulin and glucagon,
while the ovaries produce estrogens and progesterone, and the testes testosterone. The thymus gland is
mainly concerned with immunity.

Neuroscience of sleep: Sleep is essential for physical, mental and emotional
health, and proper functioning of the immune system. The body starts repairing itself
actively as soon as we sleep and the immune system gets boosted. Without sleep,
attention falters, memory suffers and we may get confused and hallucinate as well as
feel weak and short-tempered, with headache the next day. The brain processes the
days activities and thoughts during sleep and puts them in the memory vault in order of
priorities. Sleep is meant to be taken at nights for rest and the day reserved for normal
working hours (Q.78:9-11; 25:47) in order to maintain the bio-rhythm of sleep/wake and
light/dark mechanism essential for well-being. It restores both the body and the mind to
function at peak levels the next day. Sleeping one hour longer per night boosts up the
persons alertness by 25%. Rats will die after 2 or 3 weeks of total sleep deprivation.
Sleep soothes the nervous system and the body assumes a relaxed posture with reduced
muscle tone (Q.78:9) and decreased awareness of surroundings.
Loss of sleep can affect the heart through changes in blood pressure, blood clotting,
blood sugar, cholesterol and blood vessels. Anxiety from changes in routine may also be
a factor, in addition to loss of sleep. Doctors have long known that Monday in general is
the worst day for heart attacks, and they usually blame the stress of a new work week
and increased activity. Longer sleep is also directly associated with lessened

calcification
of coronary arteries.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 366
A sleeping man is easily disturbed by external stimulation such as a loud noise. This
distinguishes ordinary sleep from other sleep-like states, e.g. hibernation or coma.
Humans sleep for 17-18 hours a day at birth, 10-12 hours at age 4 and 7-9 hours by
age 20. Old persons can do with less than six. People who have not had sufficient sleep
would be irritable and may have muscle pains. Their blood pressure would be higher and
they would have difficulty in concentration and performing tasks involving memory,
reasoning and learning. They may be liable to make serious mistakes and even fatal
accidents due to excessive daytime sleepiness and delayed reaction time. If a person
does not sleep for 24 hours, his motor performance the next morning may be
comparable to one who is legally intoxicated. However, sleeping hours are not
cumulative in the sense that if one loses 8 hours of sleep one would not need 16 hours
the following night. World record of time without sleep was 264 hours (11 days) by
Randy Gardner in 1965, while The Guinness Book of World Records [1990] has the
record belonging to Robert McDonald who spent 453 hours, 40 min in a rocking chair.
An adult needs 8 hours of sleep and therefore, he receives the daily gift of prime
time of 16 hours to manage his chores. It is not sufficiently realised that old people need
only about 4 hours of sleep and they thus have 20 hours of prime time daily for their
other activities. No amount of thanks is sufficient to Allah Who in His mercy increases
mans effective life span through other means so that he might exercise his accumulated
wisdom.
Mammals and birds sleep, but we do not know about reptiles, fish and insects if they
sleep or not. In general, larger mammals tend to sleep less than small ones. The giraffe
and elephant sleep only 1-2 hours a day, while bats and armadillos sleep 18 hours or
more, and kolas for 22. Chimpanzees sleep for 9 hrs, humans 8 hrs and cows 3 hrs.
A horse sleeps while standing. Some animals, such as dolphins, can sleep while they are
moving. Ants dont sleep at all.
Both ego and personality, denoted by the Arabic word nafs, are absent during sleep.
The verse Q.39:42 of the Holy Quran has been mistakenly translated by some
commentators as, It is Allah that takes the souls at death and those that die not, during
their sleep. Notice that Allah did not mention soul (r) in this verse since soul or r is
definitely present in the body during sleep. Allah instead mentions nafs i.e. personality or
personal identity, which is non-functioning during sleep and in death. Hence this verse
should be translated as, It is Allah that brings the nafs (personal identity) to completion
at death and those that die not, during sleep.
When we are sleeping, our brain does not sleep but is wide awake. Before we go to
bed, we should leave all our problems to Him, because He is up day and night anyway.
Should our mind keep racing around a single set of worries when we are about to sleep,
we could relax through a repetitive focus which blocks incoming thoughts. This
relaxation technique of repeating certain words from the scriptures applies to persons of
all religions. We Muslims could recite the Quranic srahs until we fall asleep.
It takes seven minutes for a normal person to fall asleep. Some children need a
lullaby. Some of the reasons for disturbed sleep in adults are: (a) stress, family or
CHAPTER V: Islam in the light of science
367
marriage problems, death in the family; (b) uncomfortable bed, noise or light in the
bedroom, too hot or too cold, snoring partner; (c) pain due to arthritis, fever, hot flashes
of menopause, etc; (d) taking caffeine, nicotine or alcohol in the evening. (N.B. Alcohol
should never be used, not even as a night-cap); (e) side effects of certain drugs for
asthma, decongestants and other stimulant drugs; (f) disturbed bio-rhythm as in shift
workers or jet lag by travelling across different time zones. Shift workers fall asleep on
the job 3 to 4 times as often as those on regular daytime hours; (g) reading exciting
novels and looking at TV shows late at nights; (h) some blame allergy to certain types of
food which do not agree with them, probably due to their stimulant or other properties
interfering with the melatonin circuit; (i) others explain sleeplessness differently by
saying that this Earth is a magnet with its own North and South Pole and the red blood
cells containing iron form a magnetic flux at the base of the brain affecting the brain-
circuitry. Hence if a person who used to sleep, say, in a North-South position as a child
but now complains of disturbed sleep in East-West, should turn his bed to North-South.
This procedure helps some insomniacs. Charles Dickens, an insomniac, believed that his
best sleep position was in the centre of the bed directly facing north.
Prophet Muammad

used to sleep on his right side (adith). Sleeping on the left


side can trigger premature ventricular beats and atrial fibrillation when the heart beats
irregularly irregular especially in older people. However, sleeping on the left side may
relieve symptoms of gastro-oesophageal reflux disease.
Recently, the neuroscientists have focused their research on quality of sleep rather
than quantity. If the quality is poor, persons experience daytime anxiety, fatigue,
depression and headache. It is a common observation that the quality of sleep is much
improved during the Islamic fast of Raman, when 2 hours of sleep are much more
refreshing than more hours otherwise.
Although dreaming may be necessary to remain healthy, prolonged REM deprivation
has no adverse psychological effects. However, the record holder for the maximum
period without sleep in a rocking chair marathon who kept awake for nearly 20 days
reported mental changes of hallucinations and memory lapses.
Excessive day-time drowsiness could be due to (1) insufficient sleep at nights;
(2) obstructive sleep apnoea with frequent snoring at nights; (3) shift work and jet lag;
(4) depression; (5) hypnotics and tranquilisers; (6) narcolepsy.
There could be other conditions associated with sleep such as (a) sleep paralysis with inability to move
for a minute or two, which occurs at the beginning or end of sleep; (b) sleepwalking; although during
sleepwalking people do not injure themselves, they are not guilty for any crimes committed during sleep; (c)
hearing of a loud noise of ringing of a bell or any other, waking up the person.
White noise also called white sound is a combination of all sound frequencies in equal amounts. It
sounds like that of falling rain, or the gentle waves of the sea, or the wind blowing through the trees. It has a
very beneficial noise-cancelling or masking effect on other interfering unwanted sounds. White sound could
be produced by a fan, air-conditioning machine, other instruments generating white sound or through a CD.
Because it incorporates all sound frequencies from high sounds to very low ones, it has a very beneficial
noise-cancelling or masking effect. Night shift workers who need to sleep during the day and college
students disturbed by neighbourhood noise use white noise to mask sounds that may interfere with their
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 368
concentration. White noise is also used as a sound-masking treatment for those suffering from tinnitus
(ringing in the ears), hyperacusis and other inner ear disorders. Still others use white noise to mask the
sounds that interrupt their sleep such as traffic, barking dogs or the spouse's snore.
If a person sleeps 8 hours a day and if he lives, Insha Allah, for 75 years, then he
has spent 25 years of his life in sleep, without opening his eyes one wink!
While one half of the world sleeps, Allah does not sleep nor takes a nap (Q.2:255).
Because Allah never sleeps, we can sleep in peace. Bad people enjoy the waking hours
much more but good ones sleep better on a clear conscience. Moreover, he sleeps
securely who has nothing to lose. When most persons say that their conscience is clear
and sleep well may be an indication that they are suffering from Alzheimer's disease.
Yet the human brain never sleeps. It is active all the time by day and night, during
sleep and wakefulness. Just as we have ECG (electrocardiogram), we also have EEG
(electroencephalogram) with a reading of brain-waves in cycles/second (Hz). The
machine usually records up to 26 Hz. If the EEG shows no waves at all in a person in
coma, he is considered brain-dead and for legal purposes he
is dead. A death certificate can be issued, although the heart
may still be beating and the person breathing, assisted by a
ventilator. (In Muslim countries, this is not acceptable. For a
Muslim to be buried, the heart should have stopped beating,
the last breath must have been exhaled, the body must have
become cold, and the r must have left the body. The ru is
still present in the body during anaesthesia and coma).
Melatonin, serotonin and other amines are involved in the biochemistry
of sleep. Sleep processes are regulated in the brain-stem and thalamus
with connections to the frontal cortex through neurotransmitters such as
nor-adrenaline, histamine, serotonin, acetylcholine, and hypocretin 1 and 2.
Hypocretin level is reduced in persons with excessive day-time drowsiness and narcolepsy. Most adults start
producing melatonin (the sleep hormone) at 10 p.m. The neurons responsible for the onset of sleep are
thought to be located in the pre-optic area of the brain. These neurons probably contain gamma amino
butyric acid (GABA) and are inhibited by nor-adrenaline and acetylcholine, both of which prevent sleep.
Other hormones secreted during sleep include growth hormone and those that enhance the immune system.
Teenagers should sleep an hour or two more since spurts of growth hormone produced by the brain occur
during sleep.
There are 5 stages of sleep. Stage 1- 4 are known as non-REM (NREM) sleep while stage 5 is REM
(Rapid Eye movements) sleep. Stage one is dozing sleep and the person could be easily aroused. From the
waking state of 8-15 Hz, the person goes into first stage of 6-8 Hz deepening into stage two with bursts of
12-16 Hz. About half of our sleep time is spent in stage 2 sleep when people could still be aroused. The
deep sleep of stage 3 and 4 is featured by slow delta waves of 1 to 3 Hz when sleep is dreamless and
breathing regular. This is also called non-REM sleep, when breathing, heart rate and blood pressure slow
down. Moreover, all muscle and eye movements cease. During non-REM sleep, little physical activity is
recorded. It is during deep sleep of stage 3 and 4 that body repair take place, memory molecules are
synthesised and lessons which were learnt by experience are put in proper order of priorities. During deep
sleep of stage 3 and 4, the brain is not sleeping but thinking. Seniors over 70 years do not enjoy a full stage
4 sleep. The left hemisphere is involved in deep sleep and the right in REM dreaming sleep. When non-REM
CHAPTER V: Islam in the light of science
369
sleep enters stage 5, it is called REM sleep during which dreaming occurs, breathing becomes irregular,
there are rapid eye movements and yet the body is completely paralysed and cannot move. After 90 minutes
or so in stages 3 and 4, the first REM period occurs. Usually there are five such REM periods in one night.
An adult normally sleeps 20% of his sleep time, totalling nearly 1.5 hours to two hours a night dreaming
during REM sleep. The best sleep is the right mix of REM and non-REM sleep. The dreams in REM sleep
are vivid and full of actions, especially in the last couple of such cycles. In adults between 18 and 60 years,
REM sleep occurs every 90 minutes. REM periods in the beginning of the night last for about 10 minutes or
so, but later on, it may last half an hour.
The brain waves vary in the different stages of sleep.
(a) Alpha waves, 8-15 Hz, are found when the eyes are closed in calm, mentally and physically relaxed
adults beyond 14 years of age. These waves are seen when we learn new data including languages and
analyse complex situations. During stage 1 of sleep called drowsy sleep, there is about 50% reduction of
these alpha waves.
(b) Beta activity is a fast activity with a frequency ranging from 14-60 Hz, when the person is normally
alert and thinking, with eyes open e.g. while calculating figures. During stage 2 sleep, there are spindles
(12-16 Hz) and K-complexes.
(c) Delta waves are the slowest, highest in amplitude, normal in infants and usual in stage 3 and 4 of
sleep. In about 25% of the duration of stage 3, the EEG shows delta waves (1-2 Hz) which lasts 50% of the
time in stage 4. They are also seen in states of deep sleep and unconsciousness, emitting between 0.1 and
4 cycles per second.
(d) Theta waves are slow, 4 to 7 Hz. It is abnormal in adults when awake but normal during sleep and
in children.
Majority of sleep time is S-sleep or synchronised sleep, also called non-REM sleep, which passes
through four stages of various brain-wave frequencies. (Snoring occurs in non-REM sleep). S-sleep probably
restores the wear and tear of the body and the brain by synthesizing large molecules such as proteins and
DNA.
The EEG pattern in REM sleep is similar to one when we are awake. Dream reports of the early
morning hours, say after the tahajjud prayers, are remembered with more detail, with vivid recollections of
central figures compared with the first half of the night. This is because memory molecules have already
been synthesised during deep sleep of stage 4 which precedes REM sleep when dreaming occurs and
hence dreams during this period would be remembered clearly with more details. However, it is believed that
memory is consolidated and solidified by discarding unimportant events during REM or dreaming period.
After a period of slow-wave sleep, the brains electrical activity re-ascends towards a pattern similar to
that of wakefulness, accompanied by rapid eye movements (REM) and profound relaxation of muscles,
when the person is most likely to dream. Unlike non-REM sleep, EEG patterns in REM sleep (stage 5)
closely resemble that of wakefulness. Common occurrences in this phase include vivid dreams, fluctuations
in heart rate and breathing, body temperature fluctuation and erection of penis or enlargement of clitoris
(regardless of dream content).
Depending on the waves in the electroencephalogram, sleep could be distinguished as D sleep (or de-
synchronised sleep) or dreaming sleep (also called REM sleep) wherein dreaming occurs. This episode is
accompanied by muscle paralysis and conjugate eye movements with changes in the EEG. Dreaming
occurs 4 or 5 times in the night at intervals of 90 minutes or so, whether they are remembered or not.
Dreaming periods last 5 to 20 minutes per episode, totalling to about 90 minutes or so, which is about a fifth
of the total sleeping time. The first D-sleep or REM sleep occurs about 90 minutes after the onset of sleep.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 370
The young have more sleep time and dream time than adults. During REM sleep, the EEG becomes de-
synchronised and the muscle tone decreases markedly despite rapid eye movements.
The brain stem is involved in REM sleep while the frontal cortex in NREM sleep. Newborns sleep 18
hours a day, half of it in REM sleep. By age 5, children sleep 10 hours a day with 20% of the time in REM
sleep. Old people hardly spend 4 to 6 hours in sleep, and only 10 to 15% of it in REM sleep. REM sleep may
have an active role in preventing apoptosis (programmed cell death) in the developing brain. REM sleep is
essential for learning and memory.
During the time we spend each night in dreamless sleep, it seems our brain is busy transferring data
and getting ready to learn. This shallow stage of dreamless slumber can account for half our sleeping hours,
and happens most frequently during the second half of the night, or in the latter part of a period in which we
sleep. Researchers at the Univ. of California, Berkeley, have found compelling evidence that during
dreamless, or non-REM, sleep bursts of brain waves known as sleep spindles may be networking between
key regions of the brain to clear a path to learning. Findings are reported in the journal Current Biology.
On average, adults spend one-third of their lives sleeping. Yet, no scientific consensus has been
reached on why humans need sleep, Walker says. Previous research led by Walker has shown that a good
nights rest helps us regulate our moods and cope with emotional challenges, while sleep deprivation can
make otherwise reasonable people emotionally shaky, indicating a strong correlation between sleep loss
and psychiatric disorders.
Sleep spindles. These electrical impulses help to shift fact-based memories from the brains
hippocampuswhich has limited storage spaceto the prefrontal cortexs hard drive, thus freeing up the
hippocampus to take in fresh data. Spindles are fast pulses of electricity generated during non-REM sleep,
and they can occur up to 1,000 times a night. All these pieces of the puzzle tell a consistent and compelling
story that sleep spindles predict learning refreshment, The study found that this spindle-driven networking
was most likely to happen during Stage 2 of non-Rapid Eye Movement (NREM) sleep, which occurs before
we reach the deepest NREM sleep and the dream state known as Rapid Eye Movement (REM) sleep.
Electroencephalogram tests, which measured electrical activity in the brains of the nappers, showed
that the more sleep spindles the nappers produced, the more refreshed they were for learning. Furthermore,
researchers were able to link sleep spindles to brain activity looping between the lobes of the brain that
house the hippocampus and prefrontal cortextwo critical areas for memory.
Our findings demonstrate that sleep may selectively seek out and operate on our memory systems to
restore their critical functions, Walker says. This discovery indicates that we not only need sleep after
learning to consolidate what weve memorized, but that we also need it before learning, so that we can
recharge and soak up new information the next day

Dreams
Dreams fulfil a vital purpose in the brain physiology and are useful in many ways. They
may release some pent up thoughts, or we can apply our own understanding and
interpretations. Most dreams occur in the form of interrupted stories with frequent
shifting of the scenes. Visual experiences occur in nearly all dreams, hearing in about
half, while touch, taste, smell and pain occur in a minority. Visual images tend to replace
words which acquire different meanings and convey significant ideas. Seeing objects in
dreams are experienced by those of us who have sight. Those born blind or blind before
CHAPTER V: Islam in the light of science
371
the age of 5 years do not see in their dreams but can perceive experiences of taste,
smell and touch.
Some companions of Allah's Apostle used to see dreams during his lifetime and
narrate those dreams to him. Allahs Apostle would interpret them as Allah wished.
(adth: Al Bukhri). Dreams may influence the behavioural patterns of some of us.
There are three types of dreams: (i) The reflection of one's thoughts and experiences
one has during wakefulness; (ii) what is suggested by Satan to frighten the dreamer;
(iii) or glad tidings from Allah. So, if someone has a dream which he dislikes, he should
not tell it to others, but get up and offer a prayer. (adth: Al Bukhri). However, some
persons tell lies about their dreams which they have not dreamt at all or would distort
the dream just to achieve a desired result. The worst lie is that a person claims to have
seen a dream which he has not seen. (adth: Al Bukhri).
Imm Muslim says that we learn from the Quran and adth that dreams are of four
types: (i) dreams or visions of prophets, which are always true and concern revelations
from God to man. True dreams may bring news of certain future events; (ii) dreams of
pious persons, although not free from error, represent mostly the truth, called 45
th
, 46
th

or even 47
th
part of prophesy; (iii) dreams related to carnal desires termed in adth as
hulm or a vision emanating from Satan. Such dreams are expressions of unpleasant
experiences lurking in the unconscious mind; (iv) dreams that can foreshadow coming
events. They may come in the form of warnings to solve some existing or future
problems or, at times, to fulfil a suppressed desire.
The dreams of the prophets communicate also true messages. When reading Surah
48 (Al Fat) we should keep in mind the following historical background. In A.H. 6, the
Prophet

had a dream that he went to Makkah with his Companions and performed
Umrah. Obviously, the Prophets dream could not be a mere ordinary dream. It was a
kind of divine inspiration as Allah Himself has confirmed in Q.48:27, where He said that
He Himself had shown that dream to His Rasl. It was an unusual dream and the
Prophet

had to obey and follow it. Therefore, the Prophet

informed his Companions


of his dream and began to prepare for the journey. He had a public announcement
made among the tribes living in the suburbs that he was proceeding for Umrah and the
people could join him.
Dreams may also come in the form of a trial to test the sincerity and faith of the
person/s involved as happened with Prophet Ibrhm, A.S. (Q.37:102). He was shown
through a dream as taking part in an incident requiring utmost sacrifice, viz. that of his
only son (Isml, A.S.). Such dreams and their compliance served as a lesson to the
succeeding generations about the importance of willingness to sacrifice by obeying
Allahs command (Q.37:102).
To instil confidence and courage, sometimes Allah makes a person dream of a scene
in an altered way, as happened to Prophet Muammad

before the Battle of Badr. The


enemy numbers were shown in the dream as only few, although in reality they were
twice their number (Q.8:43). (Battle of Badr was fought on the Day of Furqn, Friday
17th Ramaan, in the second year of the Hijrah, in which the small Muslim army was
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 372
victorious. Badr is an area close to Madnah and is known by the well which bears the
name of the person who dug it, viz. Badr bin An-Narayn).
Some other historical events also have been recorded as associated with dreams.
The adhn and the iqmah were recited in a dream and then transmitted to Bill. I went
to the Messenger of Allah to tell him what I had seen. He said, Your dream is true, Allah
willing. Go to Bill, tell him what you have seen, and tell him to make the call to prayer,
for he has the best voice among you. I went to Bill and told him what to do, and he
made the call to prayer. (adth: Amad, Abu Dwd, Ibn Majah and at-Tirmidhi).
Dreams may also represent wishes fulfilled or the opposite. Any single dream can be
interpreted by opposing views and meanings by different analysts. Some dreams of
pious persons may forecast a wish which later on comes true, especially dreams seen
after the tahajjud prayers.
Day-dreaming is when a person is fantasising something during the day. It is also
called random thinking or building castles in the air, when a person hopes for the
impossible. If we have built castles in the air, the only thing we must do is to put one or
two bricks as a foundation under them and make a beginning. Psychologists say that
desires or worries of such persons are expressed in meaningful dreams. Dreams could
also be induced through hypnosis; the interpretation of such dreams plays an important
part in the technique of hypno-analysis. In ancient Greece, dreams were used in temples
for healing and guidance. Some people believe that dreams have no inherent meaning
whatsoever, others think otherwise. However, we all dream every night although most of
us do not remember our dreams and if we do, it is after having witnessed the dreams
and the facts noted. Within 5 minutes of waking, half of our dream is forgotten and
within 10 minutes or so 90%.
Do we dream in black and white or in colour? The answers differ. There are certain
cells called cones in the retina, about 7 millions of them concentrated in the fovea
situated in the centre of each eye. They are active mostly in daylight and are responsible
for differentiating colours for which they need bright light. There are 3 types of cones:
red, green and blue. However, there are also 120 million rods situated in the periphery
of the retina which are responsible for seeing in black, white, and shades of grey and tell
us the shape that an object has. Rods cant tell us the difference between colours, but
allow us to see when its dark. Rods and cones working together process the light to give
us the total picture. Only when we are fast asleep do we dream. We cannot see through
the eyes during sleep, although our brain is fully active. The analysts believe that
dreams in colour happen later in the sleep cycle while black and white dreams occur
earlier. Some believe that we never dream in colour and it is biologically impossible.
They would only become coloured, or not, depending on how we construct them after
waking.
We cannot make dreams come about as we want. Ego disappears in dreams and the
laws of physics and morality no longer apply. Hence, flying is common in dreams. Even
persons 80 years old do not appear elderly but are projected much younger and
energetic. One of the characteristics of dreams is that nothing in them surprises us. We
CHAPTER V: Islam in the light of science
373
appear as geniuses and supermen. Some dreams of childhood recur again and again in
adult years, posing difficulty in interpretation. Lucid dreaming means that we are
dreaming while we are aware of the fact that we are dreaming. While I was sleeping,
I saw myself (in a dream) performing awf around the Kabah. (adth: Al Bukhri). For
a correct interpretation of different dreams, the reader should refer to Chapter 12 (Srah
Ysuf), which should be read from the beginning to end.
Sometimes, we see different objects in dreams, such as frogs, snakes, boat, water,
etc. At times we feel stuck to the ground and cannot move. Some dream of being
unprepared for an examination while others dream of falling off a precipice or being
pursued and attacked. People have compiled a dictionary of dreams attributing meanings
to different symbols. They have a 50-50% chance of being right or wrong.
Although deja vu phenomena (sense of familiarity) could be labelled as epilepsy
during waking hours, they are frequent and normal occurrences in dreams. Deja vu
(already seen) phenomenon is a feeling of familiarity on perceiving some place or
person/s one has never seen before. The dreamer gets the distinct feeling that he had
been in similar situations previously, such as in a town with a particular street, a house
with its familiar compartments or met a person with particular features, although, when
he wakes up, he cannot recall ever having seen such a face or place while being awake
in his daily life. Those who believe in reincarnation say that these unfamiliar faces and
places are reminiscences of the previous life they lived. The main stream Muslim thought
does not accept the re-incarnation theory, but some Sufis do, as seen in the writings of
a Sufi poet, Maulana Jalluddin Rumi (1207-1273). (1) I died a mineral, and became a
plant. I died a plant and rose as an animal. I died an animal and I was man. Why should
I fear? When was I less by dying? (2) Since in this world, I have, like my own
imagination, died and been born again many times. Why think separately of this life and
the next when one is born from the last? You are that blessed soul who belongs to the
garden of paradise.
Sometimes, one or both of our dead parents appear in our dreams either with a
smile or a frown, as if giving advice. Other dreams (Q.12:43) need a person gifted in the
knowledge of their interpretations (Q.12:46-49) while some dismiss the same as a
hotchpotch of nightmares (Q.12:44). Nightmares could also be due to some ingredient in
the dinner that a person may have been allergic to which might have affected the
normal neuro-chemistry of sleep.
At other times Allah gives us warnings either in the form of dreams which in some
way make us think of our own death or in the form of incidents during waking hours in
which Allah saves us from near death. These and other thoughts may click in our brain
to encourage us to do some good deeds for our Hereafter. Animals do not get such
premonitions.


Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 374
Medical aspects of forbidden foods in Islam
One characteristic of Islamic teachings is their inclusiveness. The study of the Holy
Quran reveals the broad spectrum of subjects with which it deals. Among these subjects
are mans duties towards his Creator, towards his fellow men, towards his family and
towards himself. The Quran, being the basis for a complete way of life, deals also with
questions related to cleanliness and hygiene. The Quran tells you what is right and what
is wrong, what to do and what not to do, what to eat and what not to eat. Like other
Islamic teachings, dietary restrictions in Islam relate to significant physical and spiritual
well-being.
Zoonoses is a term applied to diseases transmitted in nature from animals to man.
The American Public Health Association lists more than 170 diseases of public health
importance. Daily, many other zoonoses are emerging; some because of mutations in
bacteria and viruses, and certain other zoonoses are being discovered by improved
scientific techniques. Animals are reservoirs of several emerging infectious diseases such
as Sin Nombre (a hantavirus), and hemorrhagic fevers such as Marburg, Ebola and
Lassa; West Nile virus that kills wild birds and also attacks humans; Nipah virus, which
emerged in Malaysia killing pigs and humans; and in Australia, Hendra virus, which can
kill horses and humans; the SARS virus (Severe Acute Respiratory Syndrome) is a corona
virus which first emerged in China. There are many others.
"Most cases of pet bird-associated illness are asymptomatic or self-limited.
Transmission to humans occurs predominantly via inhalation or ingestion of infected or
contaminated material. Prevention of human infection largely depends on proper
hygiene and sanitation. Bird-associated diseases that present with influenza like or
pulmonary symptoms include psittacosis, influenza, histoplasmosis, Newcastle disease,
Q fever, West Nile virus fever or encephalitis, and allergic alveolitis. Diseases presenting
with gastrointestinal symptoms include salmonellosis, campylobacteriosis, and giardiasis.
Diseases presenting with cutaneous symptoms include pasteurellosis, erysipeloid,
cryptococcosis, avian mite dermatitis, and nontuberculous mycobacteriosis. "

In the Holy Quran we read:
' . ' . .'. ' '

.
.

'

.
' :: . - '

' _'
. .



Allah has forbidden you what dies of itself, and blood, and the flesh of swine, and that
over which any other name than that of Allah has been invoked. But whoever is driven
by necessity, without wilful disobedience, not transgressing due limits, then he is
guiltless. Surely, Allah is Forgiving, Merciful. (Q.2:173; 5:4; 6:145; 16:115). In the above
verses, three categories of prohibited foods are included. Analysis of each of these
categories follows:

CHAPTER V: Islam in the light of science
375
I. Diseases transmitted to man from an animal which dies of itself
Diseases may be transmitted from a carcass through (a) contact i.e. touching the skin or
flesh, or through abrasions while handling the carcass or by inhaling the germs in and
around the body of the dead animal; (b) eating the flesh and other organs of the dead
animal; (c) the bite of the vectors (insects and arachnids such as mites and ticks) which
leave the body of the dead animal after it has become cold, only to attack a warm-
blooded animal such as man. This is a very important route of transmission of many
diseases such as plague.

A list of all such agents follows:

BACTERIAL MODE OF TRANSMISSION
THROUGH SKIN, MUCOUS
MEMBRANE OR BY
INHALATION
THROUGH INGESTION THROUGH CONTACT WITH OR
BY BITE OF ARTHROPOD
Aeromonasiasis Aeromonasiasis
Anthrax Anthrax Anthrax
Bacillus cereus food poisoning Bacillus Cereus. Enterotoxin Borreliosis
Brucellosis Brucellosis Plague
Campylobacteriosis (or vibriosis) Campylobacteriosis Rickettsiosis, viz: Boutonneuse
Fever; Erlichiosis; Murine Typhus;
North Asian Tick Typhus; Q.Fever;
Queensland Tick Typhus;
Rickettsialpox; Rocky Mountain
Spotted Fever; Scrub Typhus.
Chlamydiosis Chlamydiosis Tularemia
Chromobacteriosis Cholera Others
Clostridiosis Chromobacteriosis
Corynebacteriosis Clostridiosis(Botulism and C.
perfringens food poisoning)

Erysepaloid Corynebacteriosis
Glanders Glanders
Leptospirosis Hemorrhagic Colitis (Escherichia
coli.).

Melioidosis Leptospirosis
Pasteurellosis Listeriosis
Plesiomonasiosis Melioidosis
Rickettsiosis,viz Asian
Ixodo;MurineTyphus; Q.Fever;
Scrub Typhus.
Pasteurellosis
Staphylococcosis Plesiomonasiosis
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 376
Streptococcosis Rickettsiosis. Viz Q.Fever
Tuberculosis: (Bovine; Human) Salmonellosis; About 2000
serotypes
Tularemia Tuberculosis; (bovine, human,
avian).

Yersiniosis (pseudo tuberculosis); Tularemia
Others. Yersiniosis

VIRAL MODE OF TRANSMISSION
THROUGH SKIN, MUCOUS
MEMBRANE OR BY
INHALATION
THROUGH INGESTION THROUGH CONTACT WITH OR
BY BITE OF ARTHROPOD
Argentine Hemorrhagic Fever Argentine Hemorrhagic Fever
Bolivian Hemorrhagic Fever Bolivian Hemorrhagic Fever
Cowpox Bovine Rotavirus
Crimean Congo Hemorrhagic
Fever
Foot and Mouth Disease
EB (Epstein- Barr) Virus Korean Hemorrhagic Fever Banzi Fever
Foot and Mouth Disease Herpesvirus Simiae Bunyamwera Fever
Korean Hemorrhagic Fever Hepatitis A California Encephalititis
Herpes Virus Simiae Lassa Fever Chikungunia Fever
Hepatitis A Lymphocytic Chorio-meningitis Colorado Tick Fever
Influenza (Swine, Equine and
Fowl Plague)
Central European Di-phasic
Meningitis
Crimean Congo Hemorrhagic Fever
Lassa Fever Monkeypox Dengue Fever
Louping ill Pseudorabies, (herpes virus
suis)
Dugbe Viral Fever
Lymphocytic Chorio- meningitis Russian Springtime Encephalitis Epidemic Polyarthritis
Marburg Disease Swine Rotavirus Equine Encephalitis
Monkeypox Swine Vesicular Disease Group C Bunyaviral Fever
Newcastle Disease Bovine spongiform Encephalitis
(Mad Cow Disease).
Japanese B Encephalitis
Orf Others Kemerova Virus Fever
Paravaccinia, (pseudo-cowpox) Kyasanur Forest Disease
Pseudorabies Louping ill
Rabies Lymphocytic Chorio-Meningitis
Rift Valley Fever Mengo Fever,
(Encephalomyocarditis Viral
Infection)
Swine Vesicular Disease Central European Diphasic
Meningitis
Tumour producing viruses Mayaro Virus Fever
Vesicular Stomatitis Mucambo Fever;
CHAPTER V: Islam in the light of science
377
Yabapox Murray Valley Encephalitis
Others. Omsk Hemorrhagic Fever;
Oropouche Fever; Orbiviruses (110
serotypes); Piry Fever; Powassan
Fever; Rift Valley Fever; Rocio Viral
Encephalitis; Russian Springtime
Encephalitis; St. Louis Encephalitis;
Tahyna Virus Infection; Tanapox;
Vesicular Stomatitis; Wesselborn
Disease; West Nile Fever; Yellow
Fever; Zika Fever; Other Arbo &
Roboviruses; Others.

FUNGAL MODE OF TRANSMISSION
THROUGH SKIN, MUCOUS
MEMBRANE OR BY
INHALATION
THROUGH INGESTION THROUGH CONTACT WITH OR
BY BITE OF ARTHROPOD
Actinomycosis, (bacterial but
grouped as fungal)
Histoplasmosis
Aspergillosis
Blastomycosis
Coccidioidomycosis
Cryptococcosis
Dermatophytosis
Nocardiosis (bacterial but grouped
as fungal)

Pneumocystis Carinii Infection
Sporotrichosis

PROTOZOAL MODE OF TRANSMISSION
THROUGH SKIN, MUCOUS
MEMBRANE OR BY
INHALATION
THROUGH INGESTION THROUGH CONTACT WITH OR
BY BITE OF ARTHROPOD
Leishmaniasis Amoebiasis Babesiosis
Balantidiasis Leishmaniasis
Coccidiosis Malaria, (Quartan & Simian)
Cryptosporidiosis Trypanosomiasis
Dientamoeba Fragilis
Giardiasis
Sarcosporidiosis
Toxoplasmosis

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 378

HELMINTHS: C=Cestode, N=Nematode, T=Trematode
MODE OF TRANSMISSION
THROUGH SKIN, MUCOUS
MEMBRANE OR BY
INHALATION
THROUGH INGESTION THROUGH CONTACT WITH OR
BY BITE OF ARTHROPOD
Hookworms, (Ankylostoma
duodenalis & Necator
Americanus (N)
Angiostrongyliasis (N) Brugiasis (N)
Larva Migrans, Cutaneous,
(Ankylostoma braziliensi) (N)
Anisakiasis (N) Dicroceliosis (T)
Schistosomiasis, (bovis, mathei,
japonicum) (T)
Ascariasis (N) Dipylidium caninum (C)
Sparaganosis (C) Capillariasis (N) Dirofilariasis (N)
Strongyloidiasis (N) Clonorchiasis (N) Hymenolepis dimunata (C)
Coenurosis (C) Hymenolepis nana (C)
Cysticercosis (C) Loiasis (N)
Dioctophymosis (N) Onchocerciasis (N)
Diphyllobothriasis (C) Thelasiasis (N)
Echinococcosis Granulosus (C)
Echinococcus Multi-locularis (C)
Echinostomiasis (T)
Esophagostomiasis (N)
Fascioliasis (T) Halzoum
Fasciolopsiasis (T)
Gastrodiscoidiasis (T)
Gnathostomiasis (N)
Heterophyiasis (T)
Hookworms,(ankylostoma duod;
Necator Americanus) (N)

Larva Migrans, visceral
(Toxocariasis) (N)

Metagonimiasis (T)
Opisthorchiasis (T)
Paragonimiasis (T)
Sparagonosis (C)
Teniasis (Saginata & Solium) (C)
Trichinosis (N)
Trichostrongyliasis (N)
CHAPTER V: Islam in the light of science
379

ARTHROPOD MODE OF TRANSMISSION
THROUGH SKIN, MUCOUS
MEMBRANE OR BY
INHALATION
THROUGH INGESTION THROUGH CONTACT WITH
OR BY BITE OF ARTHROPOD
Tunga penetrans Dicroceliosis (T) Brugiasis (N)
Fowl mite Dipylidium canium (C) Dicroceliosis (T)
Scabies Hymenolepis dimunuta (C) Dipylidium caninum (C)
Hymenolepis nana (C) Dirofilariasis (N)
Hymenolepis diminuta (C);
Hymenolepis nana (C); Loiasis
(N); Onchocerciasis (N);
Thelasiasis (N)

CHEMICALS MODE OF TRANSMISSION
THROUGH SKIN, MUCOUS
MEMBRANE OR BY
INHALATION
THROUGH INGESTION THROUGH CONTACT WITH
OR BY BITE OF ARTHROPOD
Insecticides
Radioactive isotopes

Just a few points worthy of note:
1. Anthrax or Wool-sorters disease is due to a bacterium, bacillus anthracis. Anthrax bacilli are released
from infected carcasses of domestic, zoo and wild animals, and form resistant spores on exposure to the air.
These spores can survive for many years in the soil, in bone meal and in dried blood. Farm workers, wool-
sorters and veterinarians get infected by inoculation from direct contact with such carcasses, animal
products or contaminated soil. Inoculation or ingestion of spores may also occur. Bacillus anthracis could be
a major agent in biological warfare.
2. Brucellosis causes undulant fever in man and abortion in animals, the causative agents being Br.
Abortus in cattle, Br. Melitensis in goats, Br. Canis in dogs, Br. Ovis in sheep and Br. Suis in pigs and
horses. Transmission from animals occurs in veterinarians via contact with infected aborted products of
conception. Human infection follows ingestion of infected dairy products, or by direct contact with infected
materials like blood, urine, uterine discharges, or by handling infected carcasses. Inhalation of infected
material is also a possibility. Brucellae are very resistant and survive for 42 days in water, 72 days in damp
soil, 28 days in dry road dust and 80 days on dry cloth. Visible brucellae are found in viscera, meat, placenta
and lymph nodes from infected carcasses more than one month after the death of the animal. Commercial
pickling is not sufficient to destroy the bacteria.
3. Campylobacteriosis (also called vibriosis) is a common enteric bacterial infection. C. jejuni is as
common as salmonella and shigella as a cause of diarrhoea. It is usually transmitted from under-cooked
food (C. fetus is found in cattle and sheep; C. coli in pigs; C. jejuni and C. laridis in animals and birds).
Infection results from raw contaminated milk, undercooked chicken or pork; also by direct faecal-oral spread
while fondling puppies. Vibrio parahemolytica causes gastro-enteritis following ingestion of contaminated
seafood such as raw fish or shellfish. Vibrio vulnificus from sea water causes skin lesions in persons
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 380
handling shellfish or other marine animals. Vibrio mimicus causes diarrhoea after ingestion of raw oysters.
Vibrio cholerae survive in crabs that have been boiled for as long as eight minutes.
4. Clostridiosis: A group of diseases caused by toxins produced by anaerobic spore-forming clostridial
bacteria, e.g. Cl. Tetani causes tetanus, and Cl. Perfringens causes gas gangrene and also enterotoxaemia,
while the exotoxin of Cl. Botulinum causes botulism. Cl. Tetani is found in the soil and in the faeces of
horses and other animals. CI. Tetani contaminates wound and spores germinate in the anaerobic
environment of damaged tissues to cause tetanus. Tetanus killed nearly 50,000 soldiers in World War II,
because they were not immunised against tetanus.
Spores of CI. Perfringens in soil or faeces contaminate wounds such as a compound fracture or a post-
partum uterus, to cause gas gangrene. In presence of necrotic tissue in anaerobic environment, spores
germinate and produce toxins. Gas formed from carbohydrates favour spread of gangrene by interfering
with blood supply. Some strains of CI. Perfringens when growing in warmed up meat dishes produce
enterotoxin when they sporulate in the gut. This is a common cause of food poisoning.
CI. Botulinum survives and multiplies in soil, animals and fish intestine. CI. Botulinum may grow in foods
in anaerobic environment, e.g. canned or vacuum packed. Home canned vegetables and fruits, sausages,
and preserved meats and fish, are the main vehicles of transmission. Spores are highly resistant to heat,
withstanding 100
o
C for three to five hours. Spices, smoked, vacuum packed or canned alkaline foods eaten
without cooking can cause botulism. Honey is a common vehicle for spread of spores in infants. It produces
eight varieties of toxin A to H. It is a very powerful toxin, the lethal dose for man being about 1-2 micrograms.
This neurotoxin is absorbed from the gut and taken to motor neurons. The toxin is destroyed by heating at
100
o
C for 20 minutes. It is also used in cosmetic surgery to smooth out wrinkles and to relieve muscle
spasm.
5. Swine Erysipelas or Erysipaloid is due to a bacterial infection of pig handlers and fish and poultry
workers, due to bacterium erysipelothrix rhusopathiae. It should not be confused with erysipelas of humans
which is due to Group A beta hemolytic streptococci.
6. Leptospirosis (Weils Disease). There are over 170 strains of leptospirae. Leptospira icterohemorhagiae
and L. hebdomadis in rats, L. canicola in dogs, L. Pomona and mitis in pigs, L. bovis in cattle and L.
grippotyphosa in rodents. Human infection results from ingestion of water or food contaminated with the
urine of dogs, pigs, rats or cattle. Leptospirae are found in stagnant water especially in rice fields and in
cane fields contaminated with the animals urine. Man is infected by contact with such polluted water, when
leptospirae enter the body through abrasions or mucous membrane. L. Pomona can live in soil saturated
with water for 183 days.
7. Pasteurellosis (Hemorrhagic Septicoemia) is due to a bacterium called P. multocida. It causes chicken
cholera in fowls, hemorrhagic septicemia in pigs and sinusitis in man. Human infection occurs from animal
bites like cats and dogs, or from scratches while handling a carcass. Animal infection may also occur by
ingestion or inhalation.
8. Rickettsiae are small bacteria that are intracellular parasites, and except for Q. Fever are transmitted to
man by arthropods. Rickettsiae are quickly destroyed by heat and drying except Q. Fever rickettsiae
(coxiella burneti), which can survive for months in milk or in dried faeces and can also survive pasteurisation
at 60 degrees C for 30 minutes. This may be due to formation of endospore-like structures by coxiella
burneti. The following rickettsial diseases with animal reservoirs are recognised:
(a) Murine Typhus due to R. typhi; flea-borne from rodents.
(b) Scrub Typhus due to R. tsutsugamushi; mite-borne from rodents.
(c) Rocky Mountain spotted fever, due to R. rickettsiae; tick-borne from rodents and dogs.
(d) Boutonneuse Fever due to R. conori; tick-borne from rodents and dogs.
CHAPTER V: Islam in the light of science
381
(e) Queensland Tick Typhus due to R. australis, tick-borne from rodents and marsupials.
(f) North Asian Tick Typhus due to R. siberica, tick-borne from rodents.
(g) Rickettsialpox due to R. akari; mite-borne from mice.
(h) Erlichiosis, due to Erlichia canis; tick-borne from dogs, sheep, and other animals.
(i) Q Fever due to coxiella burneti, from dust inhalation from cattle, sheep and goats; from handling infected
carcasses, or by consumption of contaminated milk or possibly by tick bites. C. burneti is found in ticks
in workers in slaughter houses and in plants that process wool and cattle hides. There may be chronic
infection of the udder of the cow, and rickettsiae are excreted in the milk.
9. Staphylococcosis has at least 20 species. They are relatively resistant to drying but are readily inhibited
by certain chemicals such as three percent hexachlorophene. Staphylococci cause abscesses, bacteraemia,
toxic shock syndrome, and also food poisoning due to pre-formed heat stable enterotoxin, which grows in
meat dishes, dairy products and other foods. It is the most common form of food poisoning.
10. Streptococci have many species. Pigs are the reservoir of Streptococcus suis and man is infected by
handling infected pork. Streptococcus zooepidermicus occurs in persons in direct contact with domestic
animals and from drinking raw milk.
11. Salmonellosis: There are more than 1800 serotypes of salmonellae, the main reservoirs being poultry,
pigs, cattle, sheep and rodents. Infection is by faecal-oral spread. Transmission occurs when salmonellae
are introduced in the kitchen in poultry carcasses, meat or unpasteurised milk. These bacteria multiply in the
food owing to inadequate cooking or cross-contamination of cooked foods. Outbreaks of salmonellosis have
been traced to water, milk, and other dairy products such as ice-cream, cheese and custard; shellfish; dried
frozen eggs that were faecally contaminated during hatching; meats and meat products; recreational drugs
e.g. marijuana and others; household pets such as cats, dogs, turtles, others.
12. Yersiniosis (pseudo-tuberculosis): The genus yersinia includes yersinia pestis (cause of plague); y.
pseudo and y. enterocolitica (cause of diarrhoea). Y. enterocolitica has over 50 serotypes and is found in
cattle, swine and dogs. Infection occurs through unpasteurised milk, cheese, raw pork and water. Y. pseudo-
tuberculosis occurs in domestic and farm animals and birds which excrete the organisms in their faeces.
13. Actinomycosis and Nocardiosis are due to filamentous branching bacteria but they are usually
classified as fungus because of their tendency to produce mycetomas.
14. Viruses Recently, viruses have been re-classified and hundreds of new viruses have been discovered,
among them Mad Cow Disease due to BSE virus, AIDS due to Human Immunodeficiency Virus Type 1
and the deadly bird flu virus (avian influenza: H5NI strain). However, with genetic engineering, new and
dangerous viruses can be created in the laboratory which could produce super viruses and new diseases,
and which could be propagated in plants, insects and humans.
(a) Many herpes viruses infect animals and man, e.g. herpes B virus (herpesvirus simiae); herpesvirus suis
causing pseudorabies; herpesvirus 4 or EB (Epstein-Barr) virus causes infectious mononucleosis (Kissing
Disease) and human herpes-virus 5 cause Cytomegalic Inclusion Disease which causes severe congenital
abnormalities in thousands of infants annually in the USA alone.
Herpes viruses have also been linked with malignant disease in humans and lower animals; EB virus
with Burkitts lymphoma of African children with nasopharyngeal carcinoma; HSV2 (herpes simplex virus 2)
with cervical and vulvar carcinoma.
(b) Swine Vesicular Disease is due to picorna virus. The virus remains infective in the environment for
months.
(c) Foot and Mouth Disease is due to picorna virus. This virus persists indefinitely in frozen pork.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 382
(d) Hepatitis A virus is rather resistant to disinfectants. Transmission is commonly by faecal-oral route, from
faecal contamination of drinking water, milk or food such as raw oysters. In chimpanzee handlers the virus
could also be transmitted by the aerosol route.
(e) Virus Hepatitis B There are more than 200 million carriers of this virus in the world. Routes of infection
are predominately parental, among drug abusers, blood transfusion, newborn infants of mothers with
Hepatitis B, also parental administration of human serum and plasma, and through unsterilised syringes.
Hepatitis B is a serious liver infection, more infectious than AIDS because it is very easily transmitted by
blood and other body fluids like seminal discharge, vaginal secretions, breast milk, tears, and saliva.
Dentists and medical personnel are particularly vulnerable. Others at risk are those living in the same house
with an infected person, prisoners, intravenous drug users who share needles, people who get tattoos and
get their ears and other body parts pierced. Volunteers who ingested infected plasma developed Hepatitis B.
However, approximately 90 percent of cases of transfusion hepatitis are due to non- A non-B Hepatitis.
(f) Orbiviruses, arboviruses and rhinoviruses have more than 100 serotypes each.
(g) Coxackie viruses are a large sub-group of the enteroviruses, divided into 2 groups A and B. Group A
causes herpangina; Hand, Foot and Mouth Disease; and acute hemorrhagic conjunctivitis, while Gr. B cause
pleurodynia, myocarditis, pericarditis and meningo-encephalitis.
(h) Influenza viruses belong to the group orthomyxoviruses. Influenza A strains are also found in pigs,
horses and birds. The 1957 pandemic of influenza took a very heavy toll of human lives when it spread
throughout the globe. There is some evidence that it all started from a pig in China and that it affected
human beings in epidemic proportions. (Hemophilus influenza suis is a bacterium and is an essential
component in pathogenesis of swine influenza caused by influenza A virus; the virus is required in addition
to H. influenza bacterium to produce clinical symptoms).
(i) Epidemic hemorrhagic fever is an acute febrile disease in which shock and haemorrhage are most
obvious, besides muscle aches and dizziness. Secondary human transmission is extremely high for VHFs
(Viral Hemorrhagic Fever), which may be caused by any of the four distinct groups: arenaviruses, filoviruses,
bunyaviruses, and flaviviruses. The Arenaviridae are associated with rodent-transmitted disease in humans.
Once a rodent is infected, it begins to pass the virus in its urine and droppings.
Hantavirus is a virus infection normally infecting rodents such as mice but in humans cause
haemorrhagic fever involving kidneys and lungs with high mortality.
(j) Avian influenza is a disease affecting birds and poultry that is caused by several types of Influenza
viruses and has been responsible for recent human outbreaks and deaths in Asian countries. It is unlikely
that avian influenza can be transmitted to humans from eating chicken, poultry or eggs that have been
thoroughly cooked.
(k) Hendra virus is a recently discovered bat virus affecting both horses and humans in Australia.
(l) In Malaysia some people developed febrile encephalitis and many died from a new paramyxovirus called
Nipah virus; 93% of human patients had direct contact with pigs.
(m) Most cases among U.S. travellers to Mexico and Guatemala are due to Norovirus, a common cause of
nonbacterial gastroenteritis outbreaks.
15. Microsporidiosis is an illness caused by recently discovered protozoan parasites called Microsporidia.
The most common of the parasites is Enterocytozoon bieneusi, which infects the small intestine.
Microsporidiosis is associated with heavy watery diarrhoea and weight loss.
16. Prions are proteins that are now thought to cause disease, all of them fatal. Five prion diseases affect
humans: CJD, Gerstmann-Straussler-Scheinker disease, kuru, nvCJD, and fatal insomnia. Prion Diseases
CHAPTER V: Islam in the light of science
383
are transmitted by inoculation, cannibalism and genetic inheritance. They include BSE - mad cow disease -
and new variant Creutzfeldt-Jakob disease (nvCJD) - thought to be the human equivalent.
(i) Spongiform encephalopathies are more common among animals - scrapie affects sheep and there is a
mad cat disease.
(ii) Kuru exists only among a single tribe in Papua, New Guinea. The afflicted tribe describes it as the
laughing death, because it leads to loss of co-ordination accompanied by dementia. Kuru is transmitted
due to ritualistic cannibalism. The tribe used to honour the dead by eating their brains. The practice has
since stopped, and kuru has virtually disappeared.
(iii) Familial fatal insomnia was first described in 1986.
Diseases in man caused by blood
MODE OF TRANSMISSION
DIRECT
BACTERIAL
CONTACT
BLOOD TRANS-
FUSION
INGESTION THROUGH BITE OF ANIMALS
INCLUING ARTHROPODS
Anthrax Borreliosis Anthrax Anthrax
Brucellosis Brucellosis Brucellosis Brucellosis
campylobacteri
osis
Leptospirosis Campylobacteriosis Chlamydiosis
Chlamydiosis Listeriosis Glanders Corynebacteria
Corynebacterio
sis
Proteus vulgaris Leptospirosis DF 2 Bacteria (Dog Bite)
Erysipaloid Pseudomonas
aeroginosa
Pasteurellosis Eikenella corrodens (Human Bite)
Glanders Syphilis Salmonellosis Pasteurellosis
Leptospirosis Uncommon Gram neg.
bacteria, e.g.
Acinetobacter,
Alcaligenes, Capnocyto
phaga, Cardio
bacterium,
Chrombacteria, DF-2
Bacteria, Eikenella,
Flavobacterium,
Kingella, Moraxella
Strepto
bacillus Monili formis
Plague
Melioidosis Others Tularemia Rickettsiosis, Viz; Boutonneuse
Fever
Erlichiosis; Murine Typhus; Q
Fever;
Queensland Tick Typhus;
Rickettsialpox;
Rocky Mountain Spotted Fever;
Scrub Typhus
Pasteurellosis Others Spirillum minus
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 384
Q Fever Streptobacillus moniliformis
Staphylo
coccosis
Tularemia
Strepto
coccosis
Others
Tularemia
Yersiniosis
Others
DIRECT
VIRAL
CONTACT
BLOOD TRANS-
FUSION
INGESTION THROUGH BITE OF ANIMALS,
AND
ARTHRO-PODS
All diseases
listed in
Diseases
carried from an
Animal which
dies of itself to
Man, in the
column
Contact
through skin,
m.m. or by
inhalation.
All diseases listed in
Diseases carried from
an Animal which dies of
itself to man, in the
column Contact through
skin, mm. or by
inhalation Also: AIDS,
Hepatitis B; Hepatitis
non- A non-B;
Cytomegalo-virus
(herpes virus 5)

All diseases listed in
Diseases carried
from an Animal
which dies of itself to
man, in the column
Ingestion

All diseases listed in Diseases
carried from an Animal which dies
of itself to man, in the column
Through contact with or by bite
of, or ingestion of Arthropod. Also
Hepatitis
B; Herpes-virus suis and Similae;
Rabies.

DIRECT
PROTOZOAL
CONTACT
BLOOD TRANS-
FUSION
INGESTION THROUGH BITE OF ANIMALS
INCLUD-
ING ARTHROPODS
Leishmaniasis Babesiosis Babesiosis
Leishmaniasis Leishmaniasis
Malaria Simian & Quartan Malaria
Trypanosomiasis Trypanosomiasis


ANTIBODY FORMATION:
1. Group ABO. Rhesus and numerous subgroups.
2. Antibodies to cells, plasma proteins, etc.
Ingestion of blood is forbidden in Islam. Blood is a good bacterial culture medium. It is used in everyday
laboratory work as a nutrient medium for bacterial growth multiplication. The first column deals with the
diseases caused with the blood. The second column deals with the diseases and other hazards caused by
the blood transfusion. Blood transfusion depresses bone marrow activity. Because of blood transfusions,
antibodies may form to blood types such as A, B, O and Rhesus systems, as well as to many others, e.g.
Kell, Duffy, Lutheran, Lewis and others. Antibodies may also form to white blood cells, platelets, plasma
proteins, etc. Besides, many diseases can be transmitted both by fresh blood and by stored blood.
It cannot be too strongly stressed that blood should be transfused only when there is a clear-cut
indication, and when no other therapeutic procedure will more safely produce the same clinical end-result.
CHAPTER V: Islam in the light of science
385
However, blood transfusion is not prohibited in Islam, as seen in the modification offered in the second part
of the Quranic verse which says: But whoever is driven by necessity, without disobedience, not
transgressing due limits, then he is guiltless. Intramuscular injections of animal blood, e.g. injection of anti-
tetanus serum, which is made from the blood of a horse, causes 30 percent morbidity and mortality in man,
from anaphylactic shock, delayed serum sickness or polyarteritis nodosa. Many bacterial, viral and protozoal
diseases can also be transmitted by blood transfusion.
It is incumbent in Islam to see to it that the blood is completely drained from the animal during
slaughtering. This meat is then called hall, which means lawful and has a double significance: (a) food has
to be earned lawfully, i.e. one should not eat stolen food, and (b) the food should conform to the laws laid
down by Islam relative to the mode of slaughtering. The name of Allah must be mentioned when an animal is
being slaughtered. Slaughtering consists of cutting the jugular veins in the neck, so that ALL the blood is
drained out. The instruction is not to cut the spinal cord. Why not? The most obvious medical explanation
seems to be the protection of the nerve fibres to the heart from getting damaged during the process, as it
would cause cardiac arrest and hence stagnation of the blood in the blood vessels of the animal. Blood
being a good culture medium, bacteria would multiply and flourish in the blood vessels of the killed animal,
so that what we would be eating could in fact be a plate of bacterial culture!
Diseases carried from swine to man
BACTERIAL
DISEASES ETIOLOGICAL AGENT
Anthrax Bacillus Anthracis
Bacillus Cereus Food Poisoning Bacillus Cereus
Brucellosis Br. Suis; melitensis, abortus; canis
Campyllobacteriosis C.jejuni, coli, laridis, fetus
Chromobacteriosis Chromobacterium Violaceum
Clostridiosis Cl tetanus, perfringens, septicum,
n novyi, chauvoei, botulinum
Corynebacteriosis C.ulcerans,pyogenes,others
Eryseploid Erysipelothrix rhusiopathiae
Hemorrhagic Colitis Escherichia coli
Leptospirosis L.pomona, mitis, others. Over 170 serotypes.
Listeriosis Listeria monocytogenes
Lyme Disease Borrellia burgdorferi
Melioidosis B whitmori (Ps.psuedomallei)
Pasteurellosis (Hemorrhagic Septicemia) Pasteurella multocida, pneumotropica
Rickettsiosis R.rickettsi
Salmonellosis About 2000 serotypes
Staphylococcosis Staphylococci
Streptococcosis Strep suis, zooepidermicus
Tuberculosis (avian), (bovine), (human) Mycobacterium avium Myco. bovis, Myco.
tuberculosis
Tularemia Pasteurella tularensis
Yersiniosis (Psuedo- tuberculosis) Yersinia pseudo-tuberculosis, Y enterocolitica.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 386


USUAL MODE OF INFECTION OR TRANSMISSION OF ABOVE DISEASES
Anthrax: Entry of spores through skin from carcasses, animal products and contaminated soil; inhalation of
spores from dust, wool, hair, or hide; ingestion of spores; also biting insects.
Bacillus cereus: Ingestion of endotoxin in pork dishes.
Brucellosis: Direct contact with infected aborted animal products of conception; ingestion of contaminated
dairy products or direct contact with infected materials like blood, urine and uterine discharges or handling of
carcasses; ingestion of infected pork; inhalation of infected material.
Campylobacteriosis: Ingestion of undercooked pork or other food contaminated in the kitchen such as
water and milk. Direct contact with piglets is also a source.
Chromobacteriosis: Found in soil and water; may infect humans and animals via breaks in skin and also
via the gut.
Clostridiosis: Contamination of wounds from tetanus spores in soil and animal faeces; ingestion of spores
of Cl. Perfringens causes gas gangrene in damaged muscles and also food poisoning. Toxins produced by
Cl. botulinum found in home-canned sausages and other foods cause botulism. Honey is a common vehicle
for the spread of Cl. botulinum spores in infants.
Corynebacteriosis: Contamination of raw milk; contamination of wounds by direct contact with pigs;
animals.
Erysepaloid: Through skin abrasions.
Hemorrhagic Colitis: Undercooked pork; person to person faecal-oral spread.
Leptospirposis: Contact with water containing pigs urine or ingestion of food and water accidentally
infected with urine of pigs.
Listeriosis: Ingestion of raw vegetables contaminated with animal faeces in soil; contaminated milk and
cheese.
Lyme Disease: Tick bites.
Melioidosis: Contamination of wounds; inhalation of dust; ingestion.
Pasteurellosis: Animal bites and scratches; ingestion; inhalation.
Rickettsiosis: Contact; bite of ticks.
Salmonellosis: Ingestion of infected pork or other contaminated food.
Staphylococcosis: Contact.
Streptococcosis: Contact; handling infected pork; ingestion of milk or other food contaminated with
streptococci.
Tuberculosis: Avian: Ingestion; inhalation; (human infection rare).
Bovine: Ingestion of contaminated pork; contact.
Human: Ingestion of contaminated pork; contact.
Tularemia: Handling; ingestion; inhalation of aerosols; insect bite.
Yersiniasis: Ingestion of raw pork; contaminated food & drink.
CHAPTER V: Islam in the light of science
387

DISEASES ETIOLOGICAL AGENT USUAL MODE OF
TRANSMISSION
VIRUSES
Many diseases mentioned in the page on diseases carried from an animal which
dies of itself to man, especially the following:
Foot and Mouth Disease Picornavirus inhalation; ingestion
Group C Bunyaviral Fever Bunyavirus mosquito
Hemorrhagic Fevers Encephalitis Arboviruses mosquito, tick & mite bite
Japanese B Encephalitis Togavirus mosquito
Kemorova virus Infection Reovirus tick bite
Korean Hemorrhagic Fever Bunyavirus contact
Kyanasur Forest Disease Togavirus tick bite
Louping Ill Flavivirus tick bite
Mayaro & Sindbis Fever Togavirus mosquito
Mengo Fever
(Encephalomyocarditis)
Picornavirus mosquito
Mucambo Fever Togavirus mosquito
Orf Poxvirus contact
Oropouche Fever Bunyavirus mosquito
Piry Fever Rhabdovirus mosquito
Pseudorabies Herpes virus suis direct contact; bite of
animals; ingestion; inhalation
Rabies Rhabdovirus contact; animal bites, abrasions
Rift Valley Fever Bunyavirus contact; mosquito bites
Russian Springtime Encephaliits Togavirus tick bite
Swine Influenza Orthomyxo virus contact
Swine rotavirus gastroenteritis Rotavirus ingestion
Swine Vesicular Disease Picornavirus (Enterovirus) contact; ingestion
Tahyna Virus Infection Bunyavirus mosquito
Vesicular Stomatitis Rhabdovirus contact; probable insect vector
Wesselbron Disease Togavirus mosquito
West Nile Fever Togavirus mosquito
Malayan Encephalitis Nipah virus contact
Gastroenteritis Norwalk-like viruses ingestion
FUNGI
Actinomycosis Actinomycosis bovis (bacterial
but usually classified as
fungal)
method unknown
Aspergillosis Aspergillosis fumigatus inhalation of spores
Blastomycosis Blastomycosis dermatidis inhalation of candida from
Blastomycosis in soil
Coccidiomycosis Coccidiodis immitis inhalation; through wounds
Cryptococcosis Cryptococcus neoformans Inhalation; opportunistic
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 388
Dermatophytosis Trichophyton mentagrophytes contact
Histoplasmosis Histoplasma capsulatum inhalation of dust; ingestion
Nocardiosis Nocardia asteroids (bacterial,
but usually classified as fungal
through abrasion; inhalation
Sporotrichosis Sporothrix schenckii contact; ingestion
PROTOZOA
Amoebiasis Entamoeba polecki contaminated food & water, flies
Balantidiasis Balantidium coli food & drinking water;
contaminated with animal faeces
Coccidiosis Isospora belli ingestion of viable cysts
Cryptosporidiosis Cryptosporidium species faecal-oral spread
Giardiasis Giardia lamblia faecaloral spread
Leishmaniasis Leishamania mexicana,
brasiliensis, tropica, donovani,
infantum, chagasi
bite of phlebotomus; contact;
congenital; blood transfusion
Sarcosporidiosis Sarcocystis lindermanni ingestion of raw pork
Toxoplasmosis Toxoplasma gondii eating of tissue cysts in raw
pork or oocysts in unwashed
salad vegetables, or by a child
fondling a cat; contact
through inhalation or skin
abrasions; congenital
Trypanosomiasis, African, south
American (Chagas Disease)
Trypanosoma gambiense;
rhodesiense; Trypanosoma
cruzi
Tse-Tse fly bite, bite of Triatoma
Magista
NEMATODES
Angiostrongyliasis Angiostrongylus cantonensis Eating raw shrimps, snails, pork,
raw vegetables
Ascariasis Ascaris lumbricoides suum Contaminated food and water
Esophagostomiasis Oesophagostomum
stephanostomum;bifurcum;
oculaetum
Ingestion of larvae
Gnathostomiasis Gnathostoma hispidium Uncooked fish /frog
Strongyloidiasis Strongyloides stercolaris Through skin
Thelaziasis Thelazia callipaeda, califoriensis,
rhodesi
Flies feeding on conjuctival
secretions
Trichinosis Trichinella spiralis Eating uncooked pork
CHAPTER V: Islam in the light of science
389
Trichostrongyliasis Trichostrongyliasis species Ingestion of Food contaminated
with faeces

CESTODES
Coenurosis Coenurus cerebralis, serialis,
brauni
Ingestion of contaminated
vegetables
Cysticercosis Cysticercus cellulosae Ingestion of eggs, regurgitation
of gravid proglottids from lower
G.I. tract
Echinococcosis Echinococcus Granulosus Eating of contaminated
vegetables
Taeniasis Taenia solium Eating under cooked measly
pork
Sparganosis Spraganum mansoni Drinking water containing
procercoid
in Cyclops; consumption of pork
containing plerocercoid larvae;
ingestion of raw frogs as
poultice
ARTHROPODS
Chigoe Dermatitis Tunga penetrans Contact with soil contaminated
with infected animal
CHEMICALS
Insecticides; radioactive
isotopes, radioactive animals &
plants
Ingesting meat, milk or plants

The pig is a scavenger. It is an omnivorous animal; it eats everything. There are
many diseases carried from swine to man, as seen in the accompanying self-explanatory
table. It should be noted finally that according to the Hadth (the sayings of Prophet
Muammad

) certain other animals are also considered as disapproved (makruh)


food in Islam. These include beasts of prey with canine teeth. This means that we
cannot eat the canidae (human beings, dog, wolf, fox and jackal), and we cannot eat
the felidae (cat, lion, tiger, etc). These animals carry many diseases, most of which
overlap with the diseases transmitted from swine to man.
Last, but not the least, and most important of all, the verse previously quoted has
the provision which stipulates: But whoever is driven by necessity, not desiring nor
exceeding the limit, no sin shall be upon him. By this, one concludes that in times of dire
necessity one can take forbidden food, in spite of all diseases that I have mentioned.
One cannot simply refuse to take medicine because it contains a trace of alcohol (if no
substitute is possible), or refuse to undergo a general anaesthetic before an operation
because the general anaesthetic is an intoxicant. In times of famine, one is allowed to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 390
eat any of the prohibited foods in Islam, if it becomes absolutely necessary to sustain
life. This shows the mercy of Allah and the tolerance and flexibility of Islam.
Truly, Prophet Mu ammad

, who by proclaiming the word of Allah, prohibited


alcohol, other intoxicants and certain foods, and thereby saved countless families from
infirmity, disaster and annihilation, should be called the Father of Preventive Medicine.

Islam and intoxicants
We shall first discuss alcohol and some other mind-altering drugs, and then we will see
what Allah, SWT, said about them in the Holy Quran or what Prophet Mu ammad


said about them in the adith. It must be noted that khamr refers not only to alcohol or
wine but also to any intoxicant that clouds, obscures or veils consciousness, like
marijuana, LSD, cocaine.
An intoxicant is a substance eaten, drunk, injected or smoked with the sole intention
of becoming intoxicated, such as alcohol and narcotic drugs.
The word alcohol is derived from the Arabic al-kuhul which comprises a group of
chemical compounds, in particular ethanol or ethyl alcohol, also commonly called
alcohol. The Arabic word kuhl refers to a fine powder of antimony used for eye makeup,
but later the word alcohol was applied to any substance obtained by distillation.
Alcohol is obtained from raw materials such as fruits, honey, potatoes, corn or other
cereals. When fermented, the simple sugars are converted into alcohol and carbon
dioxide by the yeast enzyme. Because of its low freezing point, it has also been used as
anti-freeze in automobile radiators.
Minute amounts of alcohol produced during the manufacturing process can be found
in some hall foods, such as vinegar and bread. These should not be considered as
harm since alcohol was not deliberately added to produce intoxication. Even some
medicines and mouthwashes contain alcohol.

Alcohol: We begin with the mother of all vices, (adith: Tabrani) the No.1 killer,
alcohol, mentioned by the name of khamr in the Holy Quran. Alcohol is the most
dangerous drug on earth, a legal drug that can, unfortunately, be taken in most
countries of the world without fear of police harassment. Alcohol users feel secure
because they believe they are using a safe legal drug. However alcohol is the cause of
more deaths than all other drugs combined, viz. cocaine, heroin and others. It is the
greatest cause of broken bones and broken homes, posing a serious threat to the most
vital institution of the human society, the family. By reducing inhibitions and feelings of
guilt, alcohol takes the spotlight in many get-togethers.
Alcoholism causes deterioration and degeneration of personality and disintegration of
character. To begin with, it seemingly offers an escape route from problems and worries
but finally ends up in multiplying them, and subdues rather than relieves the sufferer.
The alcoholic seeks to drown his sorrows in liquor in the hope of enjoying a made-up
paradise where his burdens roll away in the brief span of his drunken stupor. Alcohol is a
CHAPTER V: Islam in the light of science
391
well-known thief. It takes away cash from families, happiness from abused children,
chastity from young women, reasoning from the educated, productivity from the working
class and years of life from the alcoholic. A Noble Prize Winner said: Alcohol soon
overcomes the strongest man and turns him into a raging beast that with empurpled
face and blood-shot eyes, bellows forth oaths and threats against his surroundings, and
insults imaginary enemies. Never in any animal species, not among pigs nor jackals nor
donkeys, is such ignominy to be found. The ugliest thing in creation is a drunkard, a
repulsive being, the sight of whom makes one ashamed to belong to the same living
species. It may be dangerous to restrain or argue with such a person or even to pacify
him, since he will not understand or remember what you are saying, neither could he
recall the incident.
Absorption: When a person drinks alcohol, about 20 percent of the alcohol is
absorbed in the stomach and about 80 percent is absorbed in the small intestine. It
enters the blood stream and leaves the body either through the kidney (5%), lungs (5%,
which gets detected through the breath analyser) or the liver (90%). Alcohol is
eliminated from the body at half ounce (15 ml)/hour. It takes an hour to eliminate the
alcohol taken from a 12 oz can of beer.
When alcohol is taken, over 90% of it is processed by the liver where the alcohol
dehydrogenase enzyme converts ethanol into acetaldehyde which is toxic. Acetaldehyde
is then destroyed almost immediately by the acetaldehyde dehydrogenase enzyme,
which converts it to acetate ions. The acetate produced as a result of acetaldehyde
oxidation, rapidly and safely metabolises to carbon dioxide, energy and water, which
leaves the body in 6-8 hours.
Alcohol is known to give 7 calories/gram while one teaspoonful of sugar gives 4.2
calories. The alcohol thus supplies more energy, yet it is a poor source of nutrition. A
fifth of bottle of whisky will give more than 2,200 calories, which is more than our daily
total energy requirement when the body is at rest. (Half a litre of whisky contains 1650
cal. The daily energy requirement for a moderately active man is 3000 cal and for a
woman 2200 cal. Hence, even if we do not eat our food containing proteins,
carbohydrates, fats, vitamins and minerals, we can get all our energy requirements from
alcohol alone, at the expense of severe deficiencies of proteins, vitamins and minerals).
Just a short note as to where and how alcohol intake begins and perpetuates its
harmful effects throughout life:
1. If the mother drinks alcohol, her initial communication with and an ignoble
contribution to her unborn child in the womb, gives him/her the first taste of it. Thus
alcoholism begins in the womb itself through no fault of the foetus. The baby often is
born suffering from the dangerous withdrawal effects of alcohol (foetal alcohol
syndrome) or with mental retardation and other congenital abnormalities such as a small
head and poor muscle tone. Characteristic features in a child with fetal alcohol syndrome
include a thin upper lip, flat nasal bridge, upturned nose, small head, epicanthal folds
and a smooth philtrum. Foetal alcohol syndrome, caused by alcohol consumption by
pregnant women, is the leading cause of mental retardation in the United States. A
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 392
single drinking binge by a pregnant woman can be enough to permanently damage the
brain of her unborn child. Foetal alcohol syndrome (FAS) is the most common cause of
preventable mental retardation.
2. Soon after birth, although alcohol gets into the milk in small quantities, it affects the
milks odour in such a way that babies dont like to suck; hence they consume
substantially less milk when it contains alcohol. In spite of natures aversion, the infant is
forced by the mother into alcoholism.
3. The child grows up. Upon the first attack of fever or influenza, the parents give the
child a shot of brandy.
4. The child comes home from school and watches television. What does he see?
(i) He sees alcoholic beverages out-numbering other beverages.
(ii) He sees young characters eager to start drinking. He sees older persons resembling
his parents and teachers who grab the bottle before it is served.
(iii) He watches sport programmes like car rallies, football and so on and finds alcohol is
heavily advertised on the walls, on bill boards, on clothing with brand names and
attractive logos and all these images become engraved in his memory. He begins to
associate excellent performance in sport with the use of alcohol. The message to the
public on T.V. portrays that drinking alcohol makes them glamorous, sexually desirable,
socially acceptable and with a prominent status in society. This may lead to poor
performance in school and the youngster might begin to tell lies. He thinks that in order
to have fun, he must drink.
(iv) He finds that every film or commercial shows alcohol as a way to face a crisis and
that every hero on the screen drinks alcohol to project his macho image. And so, he
drinks alcohol in school, and gets in trouble with the law.
(v) At home, when parents drink alcohol as well as serve alcoholic drinks to guests, the
child is once again exposed to this influence and he grows up with double standards.
Some medical doctors drink again and again when attending one update after another,
and then they lecture to the patients and to the public about the dangers of alcohol!
(vi) Even during the holy month of Ramaan, when the little boy is attempting to keep
up his fast, he hears beautiful Islamic songs on the radio, sponsored by alcoholic
beverage companies, through Muslim radio announcers. The child now associates
alcohol with Islamic religious songs too.
(vii) Even when the youth goes to sports clubs, he finds alcohol is abundantly available.
When thirsty, advertisement on the walls encourages him to drink a glass of cold beer,
which is offered free for promotional purposes. As an adult, the businessman drinks
alcohol himself to close a business deal, and gives it to the potential customer. He also
drinks before any expected confrontations or after any argument.
(viii) He goes to a wedding reception; imagine a Muslim wedding. The (qi) Imm
comes and performs the marriage ceremony according to strict Islamic rites. As soon as
the priest is hustled out of the function, the parents and the guests begin to drink
alcohol, and insist on drinking and serving more and more alcohol again and again.
CHAPTER V: Islam in the light of science
393
(ix) Many young people experiment with drugs or alcohol to get accepted into a group or
to be seen as more social. The company of friends who drink alcohol in such social
functions where alcohol is served is given priority. This kind of socialising where a
person attaches more importance to alcohol than to personal relationships and work-
reputation becomes in itself a strong influential factor for one to become an alcoholic.
The daily worker squanders his wages at the corner parlour on his way home after the
days work, where the days pay packet may be frittered away on alcohol in the same
evening.
(x) Later such a person who is now already a father or a grandfather, takes alcohol
habitually as a mere nightcap, or goes in search of his old friend in the bottle, on any
pretence of escaping from some little anxiety and frustration. Subservience to alcoholic
drinks becomes the hall-mark of the individual. He would gulp drinks before going to a
party to be sure of getting enough. He would drink round the clock to avoid withdrawal
symptoms since alcohol interferes in formation of new memories.
Finally, a time comes when he loses his house and his job and maybe his wife also.
Then he either takes to the streets as one of the homeless alcoholics or joins the
Alcoholics Anonymous to return to a path of normal living.
Effect of alcohol on the body
Alcohol is primarily a depressant of the central nervous system, and hence, should be
classified as a mind-altering drug. It slows the brain-wave in the electro-encephalogram.
Some may argue that alcohol is a stimulant and not a depressant, since a person starts
to move, and walk faster immediately upon taking an alcoholic drink. But it is not so. I
will now explain that it is because of its depressing effect and not due to its stimulating
effect.
It is well known that alcohol depresses the inhibitory centres in the brain. All of our
finer qualities such as judgment, social limitations and self-control are the first to be
depressed. These are the qualities that distinguish a human being from lower animals.
And hence, the person who drinks alcohol reverts to more primitive behaviour and
becomes garrulous and talkative; his judgment is also impaired, thereby causing car and
other accidents, unjustifiable behaviour and wrong decisions.
Allah alone knows how many wrong decisions have been made through the ages by
kings and presidents while under the influence of alcohol. Alcohol does not stimulate
sexual desire, but because of suppression of inhibition and decision-making, it
encourages some females to become agreeable to immoral actions with disastrous
consequences. Alcohol at first depresses the higher brain centres called the neo-cortex
(new brain) found in human beings, which control judgment and other learned
inhibitions. Hence the person becomes garrulous and aggressive. Later, as drowsiness
supervenes, he stops drinking. Some also vomit. The after-effects (hangover) of
alcohol include insomnia, frequent urination, tiredness, nausea, and headache. The
symptoms of hangover manifesting themselves as headache, heartburn and nausea
are due to the accumulation of acetaldehyde, a toxic end-product of the breakdown of
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 394
alcohol by the liver, while the pounding headache and dizziness are due to dehydration
because of frequent urination effect of alcohol which acts as a diuretic by suppressing
ADH, the anti-diuretic hormone, of the pituitary. ADH makes the body conserve water by
re-absorption through the kidney. Any weakness or cramps could be due to excessive
loss of potassium in the urine. Because of dehydration, water is diverted even from the
brain which shrinks. This may result in blackouts also.
One can of beer (12 oz; 4-5% alcohol) is equal to one glass of wine (4 oz, 12%
alcohol) or one shot of most liquors (1 oz: 40-50% alcohol). One or two drinks (blood
alcohol level 0.05%) give a feeling of well being with diminished inhibitions and
judgment. The loss of inhibitions can be seen in some women with blood alcohol levels
as low as 0.01% ; alcohol acts on the prefrontal cortex, which is located at the anterior
end of the frontal lobes and which is responsible for judgment, decision-making and
normal control of impulses. The euphoria is natural but the smile is a pseudo one. Three
to six drinks affect co-ordination causing slurred speech and diminished reflexes (such
persons should not drive for eight to ten hours); seven to ten drinks cause wobbly gait
and double vision while fifteen to twenty drinks would raise the blood alcohol level to
0.4% -0.5% and affect the vital centres in the medulla resulting in coma and death.
When the blood alcohol level reaches 0.15% as a result of about five or six drinks,
causing slurred speech, blurred vision and impaired physical control, the person is
considered legally intoxicated and unfit to drive a vehicle. For each one-hour time lapse,
blood alcohol concentration falls by 0.015% or about one drink.
Due to gender differences in metabolism as well as in brain chemistry women have
higher concentrations of alcohol in the blood and become more vulnerable than men
after drinking equivalent amounts of alcohol. (For unknown reasons, the alcohol
dehydrogenase in women is 70-80% less effective than the same enzyme in men). They
are also more susceptible than men to brain and liver damage and to traffic accidents.
FMRI studies in young adult female alcoholics have shown during memory sessions that
women who drink had less oxygenated blood in the frontal and parietal lobes of the
brain. Women who drink heavily develop liver disorders sooner than men, with higher
rate of cirrhosis and die of cirrhosis at a younger age. The death rate for alcoholic
women is nearly 7 times greater than that of women in the general population.
As drinking continues, the deeper and more primitive areas of the brain like the
cerebellum are depressed leading to loss of motor co-ordination of the musculo-skeletal
system, speech and vision. When more alcohol is consumed, the respiratory and cardiac
centres in the medulla are depressed and the person becomes comatose. Concentrations
above 400 mg/100 ml are commonly fatal as a result of ventricular fibrillation,
respiratory failure, or inhalation of vomit (especially when other drugs have been taken
in addition to alcohol).The lethal dose of alcohol is a blood level of 0.5%.
With prolonged use, alcohol produces diseases in virtually each and every organ in
the body: liver (fatty enlarged liver; hepatitis; jaundice), heart (cardiomyopathy and
atrial fibrillation, latter due to deficiency of magnesium), brain (loss of grey and white
matter), pancreas (diabetes), kidney, gastro-intestinal system, sex glands (lowered
CHAPTER V: Islam in the light of science
395
testosterone levels in men and increase in women), immune system, carcinomas (of
breast, stomach and others), metabolic syndrome (high blood pressure, raised
triglycerides, low levels of high density lipoprotein, impaired fasting glucose, and excess
abdominal fat), hypertension, etc.
The drink that initially relieves anxiety also removes the sense of guilt and justifies
failures. He, who thought he would escape from his problems by drinking, does not
know that it has now added more problems to the already existing ones. He becomes
indifferent to the needs of others. His deranged attitudes, his confused pattern of
thought and behaviour, his stubborn rejection of advice from the elders, his contempt
for traditional and religious values, all lead to the following major categories of problems
for the alcoholic:
(a) Social problems: The most obvious being a disrupted family. One alcoholic in the
family affects every member. Because of violence, arguments and fights, mainly children
are affected and criminality is learnt at home.
(b) Physical injuries: an alcoholic often falls injuring himself, and causes fires, drowning
and traffic accidents. These accidents either cripple him for life or cause someone else to
become crippled.
(c) Drunkenness: causes violent behaviour, e.g. robbery, assault, rape, homicide and
family violence.
(d) Financial problems: loss of productivity for self and for the nation.
(e) Mental problems: frequent headaches, insomnia, nightmares, alcohol overdoses,
withdrawal symptoms (alcoholics may not come to work on Mondays due to the alcoholic
binge on week-ends and the resultant hangovers, called Monday-morning hangovers;
alcohol robs brain cells of water and glucose, the brains food, contributing to a
hangover the next day), blackouts, hallucinations, extreme tremors of delirium tremens
and seizures as a consequence of alcohol withdrawal which can prove fatal in spite of
prompt treatment. (The brain adapts to regular high alcohol concentrations of blood
alcohol by changing the concentrations of neurotransmitters such as gaba and
glutamate. An imbalance occurs when alcohol is not drunk causing withdrawal
symptoms. For the brain to function normally, the person now craves for more alcohol,
eventually making him alcohol-dependant and a chronic alcoholic).
One in four women will have a severe or major depression in her lifetime. For men it
is one in eight. People who have depression shouldnt drink alcohol. Alcohol has been
found to lower nor-epinephrine levels. When alcohol wears off, the person will be more
depressed than before. In men alcohol use precedes depression, whereas in women
depression precedes alcohol use.
(f) Chronic illness: Alcohol affects the heart, brain, liver, kidneys, pancreas, and sex
glands. (50-80 percent of alcoholics experience impotence. Chronic alcoholics have low
testosterone concentrations. While some studies have shown that testosterone levels
decrease with the use of alcohol and marijuana in men, surprisingly other studies have
shown that there is an increase in women). After many years, alcoholics often suffer
from alcoholic myopathy, a muscle-wasting condition.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 396
(g) Carcinoma of oesophagus, stomach, oropharynx and pancreas.

Action of alcohol on the brain Alcohol gets into the bloodstream and crosses
the blood brain barrier easily, acting on many sites. Alcohol affects first the higher and
more developed centres of the cerebral cortex, then the limbic system, then cerebellum
to be followed by the hypothalamus and pituitary gland and finally the brain stem
(medulla). Many neurotransmitters are involved.
Even alcoholics who do not show visible neurological or hepatic symptoms show
signs of brain damage as seen by neuro-imaging technology, magnetic resonance
imaging, magnetic resonance spectroscopy and positron emission tomography. Numbers
of brain cells decrease in some regions of the cortex such as superior frontal association
cortex, hypothalamus and cerebellum. Scientists have reported a burst in new brain cell
development during abstinence from chronic alcohol consumption.
Alcoholics have reduced brain weight and the degree of brain atrophy is directly
proportional to the rate and amount of alcohol consumed over a lifetime. The prefrontal
white matter is severely affected in alcoholics with Wernicke-Korsakoff syndrome. The
reduction in brain weight and volume is mainly due to shrinking of white matter. Memory
is selectively related to hippocampal volume, as measured by MRI.
Alcohol produces a sense of wellbeing, relaxation, euphoria and diminished inhibition
by releasing dopamine and serotonin. Alcohol reduces the activity of the enzyme that
breaks down dopamine. The stimulant effects of alcohol are due to dopamine,
adrenaline and nor-adrenaline while the sedative effect is due to the inhibitory action of
GABA (gamma amino butyric acid) which helps to reduce anxiety and which is further
accentuated because alcohol also reduces glutamates excitatory effect. In low doses,
alcohol relieves tension, lowers inhibitions, slows reflexes and diminishes concentration.
Many neurotransmitters, in particular dopamine and gamma-amino butyric acid
(GABA), are influenced by alcohol.
(a) Alcohol increases the amount of dopamine which causes an excitatory response in
the frontal lobes and enhances the normal feeling of pleasure associated with the
dopamine circuit. Because dopamine is not broken down rapidly by monoamine oxidase
when ethanol is present, the feeling of pleasure lasts longer and the person will want to
drink more to maintain that sensation. Individuals want to continue to experience the
good feelings caused by dopamine, so they continue to consume more alcohol.
(b) Alcohol also enhances the effects of the neurotransmitter GABA in the prefrontal
cortex by releasing other transmitters which impair decision-making and behaviour.
Alcohol enhances neurotransmission of GABA in the amygdala, the pleasure centre of
the brain.
A few words about dopamine (3-hydroxytyramine). It is a neurotransmitter present
in the brain, playing important yet different roles. A neurotransmitter is a chemical that
instructs brain cells (neurons) to start, stop or regulate certain brain and body functions.
It plays a leading role in the abuse of drugs ranging from depressants like alcohol and
morphine to stimulants like amphetamines and cocaine. Chemically, it is similar to other
CHAPTER V: Islam in the light of science
397
catecholamines like adrenaline and nor-adrenaline, although their areas of distribution
are different. Dopamine is mostly responsible for euphoria, satisfaction, self-confidence,
attention, feelings of bliss (pleasure), drug addiction, controlling muscular movements,
and release of hormones from the pituitary gland, while nor-adrenaline is involved
mostly with alertness. Dopamine is associated with pleasurable sensations.
Chronic alcohol use causes shrinkage of the frontal lobes, the basal ganglia and
damages the cerebellum. It also causes a deficiency of Vitamins B
1
and B
6
, resulting in
Wernickes encephalopathy (loss of memory and lack of co-ordination) and later to
Karsakoffs psychosis (gross amnesia and disorientation). In chronic alcoholism, there
are structural abnormalities in the prefrontal cortex as evidenced on FMRI (functional
magnetic resonance) imaging scans. Chronic alcoholic patients often have a low intake
of folate, and hence a sustained hyperhomocysteinemia can frequently be observed.

Some statistics: How does alcohol affect the humans can easily be seen through
the statistics collected globally for alcohol-related problems.
In general, about 24% of alcoholics world-wide die in accidents and suicides.
In government hospitals, one out of every two patients occupies a bed because of
alcoholrelated problems, while on the street, one out of every five persons has
problems because either he drinks or because someone else drinks. Accidents at work, in
the home and during sporting events are more frequently related to alcohol consumption
than is widely recognised. The death rate for non-alcoholics is 250 % less than expected
for alcoholics. Alcohol can knock off more than 15 years of a persons life span.
Alcohol is involved in three out of four cases of homicides, one out of three cases of
successful suicides, one of two cases of rapes including incest, three out of four cases of
robbery with violence, one in two cases of family quarrels and brawls; also in many
cases of child abuse, divorce and head injuries. (Strictly speaking, the word alcohol
abuse should be replaced by alcohol use/misuse since alcohol is not permitted at all in
Islam and very often abuse means we can take it but not much).
Alcohol and gasoline are a deadly mixture. A car in the hands of a drunken driver is
as deadly as a revolver in the hands of a killer. Death due to traffic accidents is the
single largest health hazard to the youth. Approximately, 50 percent of the car drivers
had been drinking before the accident. Vehicular accidents are due to the delay in
reaction time, slower reflexes and loss of judgment. Safety of others may depend on one
or two persons in control, and hence, the following jobs demand extra care and sobriety,
e.g. bus and taxi drivers, airline pilots, surgeons on call, in fact all doctors at all times
whether on duty or not, fire-fighters, police, baby-sitters and many others. Commercial
airlines forbid alcohol use by pilots within eight hours of flight time.
Ironically all these statistics of death and destruction do not inhibit people from
consuming alcohol. The world commercial production of alcohol has already increased by
50 percent, and if we study the per capita consumption of alcohol in different countries,
it becomes a good indicator of the level of alcohol-related problems in the world.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 398
Certain Western and Southern European countries have the highest consumption of
alcohol beverages, more than 15 litres per adult while in North America, the remainder
of Europe, Australia and New Zealand, the average consumption is between ten to
fifteen litres of pure alcohol per adult each year. In a Third World country like Trinidad &
Tobago, more than 20 million litres of beer, 3.4 million litres of stout (malt beer) and
10.3 million litres of rum are produced for local consumption alone, for a population of
about 1.2 million.
The United Nations for Population Estimates give the following figures for total per
capita consumption of pure alcohol in litres in the following countries: Yugoslavia 10.7;
German Democratic Republic 7.8; Poland 7.4; Sweden 7.3; Netherlands 7.3; Trinidad &
Tobago 7; Finland 5.8; Cuba 2.9; Turkey 0.7. But now Finland has the greatest
consumption of alcohol per head in the world. Five million Finns consume over 250
million litres of alcohol in a year! This is because of the 1968 Alcohol Act which permitted
the establishment of State alcohol shops and licensed restaurants in rural areas.
Americans drink the equivalent of 600 million gallons of pure alcohol each year. Nearly
15 million adults in the U.S.A. are alcoholics. Alcohol dependence has reached critical
proportions in Russia, where 40 percent of men and 17 percent of women are alcoholics.

The following data is also worthy of note:
1. In Cape Town, South Africa, the tot system was common. By this system, the
farmers paid their coloured labourers with a tot of brandy and NOT money.
2. South Africas coloured population alone spends over a billion rand a year on alcohol,
when this same money could be used to feed the thousands of their children who die
every year of kwashiorkor, hunger and other diseases. South Africans consume over 6
billion litres of alcohol per year, which makes them one of the highest alcohol consuming
nations in the world. South Africa is estimated to have 240,000 shebeens (unlicensed
bars). 60% of hospital trauma cases are linked to alcoholic consumption. One in four
women in the Western Cape consumes enough alcohol to put their babies at risk for
foetal alcohol syndrome.
3. Heavy drinking is blamed for up to 33,000 deaths a year in the UK. In Britain, nearly
one in ten men and one in 20 women drinkers has an alcohol problem. Alcohol is
estimated to be a factor in 20-30% of accidents worldwide.
4. The residents of Harlem in New York City complain of an unusually high number of
liquor stores in the area, being a symbolic communication of the importance of drinking
alcohol to the African community.
5. Ninety percent of young people in the Republic of Ireland drink alcohol.
6. Over the ages, alcohol has been used to deceive individuals as well as nations into
giving up themselves and/or their possessions. The Americans solved their Native
American Indian problem by making them drunk. The Australians followed suit and
solved their aboriginal problem by making them alcoholics.
7. An important feature of the global market in alcoholic beverages during the past 20
years has been the increase in the extent to which commercial production and
CHAPTER V: Islam in the light of science
399
international trade have become concentrated among a relatively small number of
commercial firms. It is also clear that the firms that dominate such trade are frequently
trans-national corporations based in developed countries but controlling assets in
developing countries.
8. The manufacturers of liquor do not care even if the whole nation drowns, as long as
they make their profits. They have no guilt feelings in recruiting younger and younger
persons into the alcoholic circle, if they can keep their factories running and in good
financial status in the stock market.
9. The only excuse that the alcoholic manufacturing industry has to offer is that it gives
employment to a proportion of the population as well as revenue to the government. For
those who think that closure of the liquor manufacturing companies would mean
retrenchment, may I quote the economists who do not accept the view that the jobs
alienated from one industry due to industry-specific causes are lost to the national
economy. Employment in the alcohol beverage industry would ultimately result in
employment increase elsewhere in the economy. The handful of persons who would in
fact lose their jobs on the closure of the alcohol industry would be the directors and the
senior employees. These are the ones who collect substantial amounts of money and
divert them to foreign lands. We can count such directors on our fingertips; they are so
few.
10. In Trinidad & Tobago, over 50 % of drivers treated for accidents presented alcohol
levels of 0.08 % or greater. Nearly 50% of the males admitted to the hospitals had
medical problems related to alcohol. Had there been no alcohol available in the country,
there would be NO alcohol-related crimes and diseases, and most of the hospital beds
would be empty and could be used to accommodate hundreds of surgical cases waiting
for years for a bed!
11. For some of us, it is disgusting to see alcohol advertising associated with sporting
events or with sex-related symbols or with someone playing the sitar or with the Islamic
symbol of star and crescent, thus ensuring new crops of alcoholics in the society to
maintain the alcoholic beverage industry. However the increasing dissemination of
advertising across national boundaries by means of satellite broadcasting is beyond the
control of individual national legislation. But it provides an opportunity for its health
aspects to be viewed from an international perspective. This will provide the means for
responsible governments to enact such legislation to control the supply of alcoholic
beverages and reduce the rate of alcohol-related diseases, crimes and accidents.
12. If a jumbo jet full of passengers were to crash every day in USA, people would stop
flying. Ironically, the same number of people die every day from alcohol-related
ailments, accidents and crimes, and yet no one connects these deaths with the real
murderer.
13. The roots of violence are in ourselves who comprise the society. To reduce this
violence, we must ask ourselves: what is the common factor in all incidences of
violence? The answer is simple. The cause of violence in most cases is alcohol.
14. The four Ace cards that we have in our hands are:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 400
(a) Ban alcohol advertisement altogether as some countries have done.
(b) If it cannot be banned, then end the tax reduction of the advertisement of alcohol
and also add at least a 10 % levy on all advertisements.
(c) Tax heavily every single gulp of alcohol so that the government gets more revenue
and copes better with other crimes, accidents and diseases not necessarily related to
alcohol.
(d) Let people who still wish to drink alcohol go to a nearby island or country a few miles
away and return sober.
15. But look at what our elected government does. Instead of playing the Ace cards that
government has in the hand, it now creates a department of statistics and employs
statisticians to place a dollar value on the various health hazards of alcohol. The
government should be told in simple words that human beings are more than just
statistical data and that customary medical or epidemiological research would have
produced recommendations destined only to collect dust on the shelves where they are
stored.
16. It cannot be more strongly emphasised that NO government has the right to sell
addictions, no matter what excuses it has to offer, even if those silly excuses are
presented in intelligible terms in the name of human rights.

Recommendations: The steadfast counteraction of alcohol should be resolutely
pursued. A few of preventative measures to curb alcoholism include:
1. The government agencies, the private sector and the voluntary organisations must all
put forth combined efforts in campaigning against alcohol. Muslim organisations should
not take up a defeatist attitude but take the lead.
2. Encourage development of coffee and teashops, the soft drink industry, sporting
programmes and other venues that can provide alternatives to drinking alcohol such as
establishment of community centres in various districts.
Experimentation in drug consumption begins with tobacco and alcohol; the age for
starting to use tobacco is 11 years and for alcohol 12 years. Tobacco should be
prohibited in schools, because tobacco is a gateway drug to alcohol, marijuana and other
drugs.
3. Make it difficult for an average person to indulge in alcohol by: (a) increasing the
price of alcohol beverages to levels unaffordable to the average man, as the most
important determinant of alcohol consumption is affordability. The number of traffic
accidents decreases proportionately with the increase in the price of alcoholic beverages;
(b) banning advertising of alcohol in the press, radio, sporting events and T.V. Some
countries like Egypt and Cuba have banned all public advertising of alcohol; (c) putting
statutory warning labels, in bold letters, on the bottle that alcohol is extremely
dangerous.
4. Leaders in every community should set an example to the juniors by themselves
refraining from alcohol. Muslims can help greatly in this exercise. Doctors, pharmacists
and teachers especially can play a leading role.
CHAPTER V: Islam in the light of science
401
5. Teach and enforce Islamic injunctions in Muslim homes by quoting verses from the
Quran and the adith pertaining to the prohibition of alcohol and adopting the following
measures:
(a) A committee of respected elders of the Muslim community should be formed with a
view to give advice and counsel to Muslims, who drink alcohol, sell, store, buy,
transport, or give it as gifts, or rent their premises for sale of liquor, etc.
This same committee could recruit Muslims who are financially capable to sponsor
Islamic programmes on T.V. and radio, so that there would not be any need of alcoholic
beverage companies sponsoring these programmes.
(b) Muslim qazis/imms also need to be strict. They should refuse to perform marriage
ceremonies in those Muslim weddings where alcohol is likely to be served. Similarly,
conduction of all religious functions like mauld and aqqah, etc., should be avoided by
imams where the hosts normally consume alcohol.
(c) Apart from the other available treatments of alcoholism, the non-Muslim alcoholics
and drug addicts should also be invited to revert to Islam on a voluntary basis. This
reversion would wash out their old behaviours and values, and introduce them to the
strict new behaviour pattern of Islam. By abiding henceforth to the codes of Islam, they
can thus remain free from falling back into the curse of alcoholism again.
If we accept the statistical data quoted above as true, confirming that alcohol has
been responsible for so much of crime and misery, then it is obvious that the policy
makers of the government as well as the directors of alcohol manufacturing companies
are guilty of murder. They should be arrested and charged for aiding and abetting such
criminal offences. Needless to say, the trial judge for this case should be a teetotaller.

How Islam deals with alcohol: Before the advent of Islam and even during the
time of Prophet Muammad

, the Arabs were drunkards and alcohol addicts, as was


reflected in their language and poetry. The treatment of an addict is difficult and
frustrating and hence, importance lies in prevention. Prohibition of intoxicants in Islam
did not come all at once in one single day but was a gradual process, beginning with
preparing the people psychologically for it, not by man-made legislation but through
divine revelations and commandments. At first Allah made it clear that the harm of
drinking was greater than its benefit, a fact which holds true even after 15 centuries.
'. '

' '. . '



They ask you concerning wine and gambling. Say: In them is great sin and some profit
for mankind, but the sin is greater than their profit. (Q.2:219). Later, Allah said that
people should not come to alt (prayer) when intoxicated.
_ ' _ _ '. .' ' 'i .'

O ye faithful! Approach not prayers with a mind befogged until you can understand all
that you say (Q.4:43). This verse was revealed at a time when it happened that one of
the companions of Prophet Muammad


once led the prayers when drunk. This verse
had a sobering effect on the people, aided by the five compulsory prayers distributed
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 402
throughout the day at such quick intervals as to prevent them from drinking. And finally,
Allah revealed the following verse prohibiting alcohol altogether:
' 'i .'

. _' '. .'. '. '



.

. '. ' .'. ..'' _' _' '


.

. .

.' . '

.
_ '


O ye faithful! Truly, intoxicants and gambling and divination by arrows are an
abomination, of Satans handiwork. Avoid it in order that you may be successful.
Assuredly, Satan desires to sow enmity and hatred among you with intoxicants and
gambling and to hinder you from the remembrance of Allah and from prayer. Will you
not then abstain? (Q.5:90-91). When Prophet Muammad

recited this verse, the


listeners answered: We have abstained! By Allah, we have abstained!, and every
household in Madnah poured out all the wine they had into the streets which were
eventually flooded with liquor. We could imagine the huge stocks of wine stored in
Madnah for being responsible for flooding of the streets.
The above verses were revealed gradually and having originated from Allah Himself
had strong emotional and personal appeal to the masses, now bound by religious
commitment. Allah also reminded Muslims ' ' ' .

And do not be cast


into ruins by your own hands. (Q.2:195). Prophet Muammad

said: Do not harm


yourself or others. Finally, all avenues to alcohol were blocked when Prophet
Muammad


said: Truly, Allah has cursed intoxicants (khamr) and has cursed one who
brews it and one for whom it is brewed; one who drinks it and one who serves it; one
who transports it and one who has it transported to him; one who sells it and one who
purchases it; one who presents it as a gift and one who brings the proceeds for use
there from.
The penalty set for drinking in Muslim countries is whipping, which causes painful
physical and psychological injury to the drunkard himself. As the penalty is prompt,
frightening and humiliating, and the drunkard is immediately released after he has been
whipped, it makes him think twice before touching alcohol again. The drunkard does not
become a state burden because he is soon released after being whipped and allowed to
go home. He is not imprisoned and so the state does not pay for his food and clothing.
Rather than being a burden on the state and on society, the drunkard reforms himself
and becomes an asset to his family, to society and to the state by joining the nations
work force.
Before I end the subject of alcohol, I would like to ask some questions and answer
them by giving relevant quotes from the traditions of Prophet Muammad

:
1. Can we take a small quantity of alcohol not large enough to intoxicate us? No,
because Prophet Muammad

said: . ' _

'

) '

(
That of which a large quantity intoxicates is unlawful in its little quantity. (adith:
Ahmad Abu Dawood, and At-Tirmidhi).
CHAPTER V: Islam in the light of science
403
2. Can we drink wine because the weather is cold? No.
3. Can we as teetotallers keep alcohol at home for entertaining guests? No.
4. ' ' .' _


Every drink that intoxicates is unlawful.
5. .


) :.': '

( Every intoxicant (e.g. alcohol) and stimulant (e.g. cocaine)


is prohibited.
We shall now talk about some other mind-altering drugs. Some people erroneously
assume that even a young person may learn to use drugs in a reasonable, moderate and
responsible fashion.
However, this assumption overestimates the ability of the human neo-cortex (new
brain) to override the neuro-chemical stimulation induced by dependence-producing
drugs in the pleasure and reward centres located in the limbic system of the old
primitive brain. According to this assumption, modern man has become sovereign over
his own body and mind with inherent rights. The only human rights which count to them
is the freedom to do what others may think to be wrong, including the right of free
association, speech, action, gay sex, drug abuse, etc. They attribute this to genuine
freedom in a free society.
It was also assumed that children should be taught how to develop good
relationships with drugs or how to get intoxicated without getting into trouble. These
obviously were wrong assumptions advising us how to use drugs for pleasure in a
responsible fashion without misusing them. It sounds unbelievable that two professors
of psychiatry wrote in 1983 that cocaine was no more addictive than peanuts. As a result
of such statements, children gained confidence in themselves only to find out later that
they are on the path of confirmed addiction and ruin. The return of an addict to a drug-
free life is a long and difficult process with often disappointing results, the success rate
remaining below 50 percent. An intoxicated brain cannot process the millions of signals
that keep an individual alert and functioning properly in his environment. Only through
training and drilling, the new brain (neo-cortex) which covers the old brain (the limbic
system), of a child or adolescent will become willing to forego immediate satisfaction in
order to obtain long-lasting rewards. The consequences to the person extend beyond
the damaging health of substance misuse. They include the accompanying damage to
family and society, changes in farming practices (to the detriment of basic food
production), and the crime and violence generated by economic interest in illegal drug
traffic.
However, the rapid pace of life has brought man into an era of instant foods for
meal times and instant highs for times of boredom, with such drugs that can transform
within minutes such boring occasions into pleasurable and memorable ones. If drug use
is a barometer of social ills, we must eradicate such social ills from the society rather
than live harmoniously with new mind-altering drugs being produced daily in some
obscure laboratories by amateur pharmacists. This new type of slavery to the drugs and
to the drug lords has introduced some of us, especially our children, to a new religion of
transcendence. They claim that in the state induced by drugs, ego, time and space are
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 404
transcended giving rise to peace and tranquillity, expanded consciousness and feelings,
and increased knowledge of self. Some other drugs promise them cosmic consciousness,
a state of oneness with nature, universe, other creatures and also with the Supreme
Being. However, each one of these drugs ultimately ends up in disastrous consequences
for the user.

A few of the common drugs

Marijuana: The word marijuana is said to have been derived from the Portugese mariguango
meaning intoxicant. Cannabis (Indian hemp or cannabis indica, also known as grass, weed, herb and pot)
has been in general use in the East and Middle East for centuries. Marijuana comes from a plant called
Cannabis sativa. The chemical in this plant that produces the altered states of consciousness is called delta-
9 tetrahydrocannabinol or THC. Recently, it has been used for recreational purposes, being the most widely
used illicit drug in U.S.A. and the first illegal drug teens use. Marijuana was first federally prohibited in USA
in 1937. Despite the widespread illicit use of cannabis there are very few if any instances of people dying
from an overdose. Hence, the UK government downgraded the classification of cannabis effective Jan. 29,
2004 from B to C, so that the police should spend more time on Class A drugs such as crack cocaine and
heroin. Lately, there has been a move to legalise marijuana. Some researchers argue that there have not
been any reports of fatal cannabis overdose. Moreover, since the discovery of cannabinoid receptor sites in
the brain, THC has been found to have therapeutic potential as pain killer.
THC starts acting in 5-10 minutes and lasts 3-4 hours. Short term effects include altered perception of
time which the user cannot keep track of, so that the subject appreciates musical rhythm, which may well be
the reason for the use of cannabis among jazz players and their audience. Marijuana is responsible for
reduced short-term memory, drowsiness, problems with learning, thinking and problem-solving, and reduced
ability to perform tasks requiring coordination and concentration (such as driving a car). It is accompanied by
increased heart rate, dry mouth and feelings of hunger, decreased social inhibitions, and bloodshot eyes
(the latter being a sure sign that the person has just taken marijuana. It is due to dilatation of blood vessels
in the conjunctiva. There is no dilatation of pupils since epinephrine level is reduced). It is inadvisable for
such people to drive a car or operate any dangerous equipment. Long term effects include damage to many
organs viz. the brain (the pre-frontal syndrome), respiratory system (chronic bronchitis and cancer) and
reproductive system (low testosterone level in men as well as low sperm counts but increased level of
testosterone in women). However, THC also reduces intraocular pressure (beneficial in glaucoma) and is an
anti-emetic and anti-convulsant.
The active ingredient in marijuana is THC which is known to be deposited in the fat stores in the body
and can be detected in them for weeks or months after the last use of the drug. Bhang is of low potency (0.1
percent THC), ganja of medium potency (0.5 percent THC), charas also known as hashish is of high potency
(5-20 percent THC) and hashish oil has the highest potency (20-70 percent THC). Marijuana is considered a
sedative hypnotic. It pacifies the user and counteracts aggressive tendencies. But strictly speaking, cannabis
should no longer be called a soft drug because it harms the lungs, the brain, the reproductive and the
immune system. Since marijuana produces similar effects on the body like alcohol, drivers can cause
serious accidents due to errors in judgment and performance, and lengthened braking time. Because THC
localises in body fat, particularly in the liver, lungs and testes and disappears rather slowly, these tissues are
more susceptible to damage. This prolonged storage of THC in the body fat leads to altered performance
which persists long after the last time the drug was used. Unlike sedatives and opiates, however, tolerance
CHAPTER V: Islam in the light of science
405
to THC does not occur. The drug is excreted so slowly from the body that, with repeated use, an expected
response is achieved by a lower dose. With the passage of time, marijuana users lose their ambition and
drive.
Marijuana contains over 400 chemicals, 61 of which are unique to the cannabis plant and are termed
cannabinoids, the most psychoactive component being delta-9-tetrahydrocanabinol (THC). Cannabinoids
bind to receptors located in the cerebral cortex, hippocampus, limbic system, cerebellum and basal ganglia.
In the brain, THC connects to specific sites called cannabinoid receptors on neurons and influences the
activity of those cells. Some brain areas have many cannabinoid receptors; others have few or none. THC
attaches to many cannabinoid receptors in the brain that influence concentration (the frontal cortex), memory
(the hippocampus), sensory pleasure (amygdala and hypothalamus), time perception and coordination
(cerebellum, globus pallidus, substantia nigra). THC affects many neurotransmitters such as GABA,
epinephrine, serotonin and dopamine. High doses produce hallucinations and delusions.

LSD: It is obtained from the fungus, Claviceps purpurea, which parasites rye and wheat kernels, and also
from some types of morning glory plants. It alters perception causing hallucinations (hallucination: from the
Greek word alucinare meaning, to wander in the mind). It gives a false sense of distance, direction and
time. The user may see himself distorted as if being seen in a curved mirror. He may see fantastic
kaleidoscopic colours in various geometric sizes and see and hear firecrackers exploding in the sky.
LSD (lysergic acid, or simply acid) is taken in sugar cubes or as pills or by injection. Although it is
considered a safe drug as the lethal dose is several thousand times that of the ordinary dose, serious
concern has been expressed about its long-term use.
The initial sign of trip is when the person becomes extremely emotional and a minor remark may
trigger an intensive laughing or crying episode. Thinking loses its logic. Trippers report seeing divine
religious figures, and changing shapes and colours of objects in the room. Because of the inability to
separate fantasy from reality during the trip, many LSD users believe in magic. Apart from their own religion,
a different sense of religious experience during the LSD trip is thought by them to have the answers to the
four basic questions concerning spiritual contact and self-exploration: (a) What is life? (b) What is my role in
life? (c) What is the power that moves the universe? (d) Where is man destined to? The effect of LSD wears
off gradually in 12 to 16 hours when the user returns from an unfamiliar and confused world to a life of reality
and gratitude. Yet, their four basic questions forever remain unanswered.

Mescaline: It is related to LSD and is obtained from the peyote cactus. The mescaline content
depends on the individual cactus, of which there are many varieties. Peyote is the only drug acting as a
hallucinogen that is legal in the U.S.A., but only for members of a native Indian religious group. For others, it
is illegal to possess peyote. It is part of the ritual ceremony performed by the Indians of the Native American
Church of North America who preach brotherly love, high morality and abstention from alcohol. Peyote
intoxication first brings on a feeling of tranquillity and contentment followed by visual hallucinations with
flashes of bright colours, first geometric figures, then familiar scenes and faces of animals, humans, plants,
cities and the like, followed by unfamiliar scenes and objects. The natives think that in this way they can
communicate with their spirits and the spirits of their ancestors. Cactus is considered a sacred plant in
shamanistic societies whose adherents have cultivated a direct relationship with nature including plants,
animals and earth itself. The peyote ceremonies take place at nights around a blazing fire, which the
members stare into, while peyote songs are being sung. They believe that this is a spiritual as well as a
physical healing process because at first they get an experience of being destroyed and later reconstituted
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 406
with a healthier body. They believe that during such experience, they have access to hidden knowledge and
to other non-physical worlds.
It is interesting to note that a cursed tree is mentioned in the Holy Quran in Q. 17:60.
_i' ' .'.

It is mentioned in Q.44:43-44 that the tree of zaqqm would be the food of the
sinful. _'

'

.
'


The specie of cactus tree containing mescaline or a related compound
may have the quality resembling the tree of zaqqm in the Holy Quran.

Psilocybin: Then there is the small mushroom containing psilocybin that grows in marshy places. The
Mexican Indians sit in a dark room with only a small candle and the healer continues singing uninterruptedly
throughout the night while the participants use the mushroom as a sacrament and to produce visual
hallucinations. Such shamanistic practices are polytheistic believing in the duality of nature such as yin/yang;
light/dark; positive/negative; male/female; Father Sky/Mother Earth. Lately, this has fallen into street use as
a hallucinogen.

DMT (Dimethyltryptamine): It is similar in structure to psilocybin and is a hallucinogen labelled the
businessmans trip, because it produces hallucinations within 5 minutes and the condition subsides within
an hour. DMT was originally obtained from the seeds of some legumes found in the Caribbean islands and
in South America. It is a major component of hallucinogenic snuffs and also an intoxicating beverage
ayahausca. The effects are similar to LSD with imaginary instant transportation to another universe for a
timeless sojourn. During this half-hour trip, there is euphoria with visual hallucinations, eyes open and
accompanied by laughter.

PCP: Phencyclidine hydrochloride or PCP is a popular drug in the USA, known as angel dust. It is used
largely as an animal immobilizing agent and a veterinary anaesthetic. In spite of the unpleasant stimulant,
depressant and hallucinogenic properties, it has survived the street market. Many deaths have been
attributed to its use.

Amphetamines: The amphetamine type drugs include synthetic psycho-stimulant substances such
as dexamphetamine (dexamyl, Dexedrine), methylphenidate (Ritalin) and phenmetrazine (preludin). Even
qot (khat) is classified as an amphetamine.
The thalamus is the telephone switch-board of the brain because all outgoing and incoming calls
pass through this area. The hypothalamus produces its own analgesics such as endorphins and
encephalins. Just as there are areas for sensations of pleasure and pain in the hypothalamus, there are also
areas for hunger and satiety. Amphetamine diet pills act on the hypothalamus satiety centre plus the
pleasure areas in the hypothalamus.
Amphetamine causes a rise in B.P., bronchial dilatation, relaxation of the intestinal muscle and
stimulation of the adrenal glands. It is used for treatment of minor depression, to postpone fatigue, to stay
awake for a few hours, treatment of narcolepsy, to control behavioural problems in children, and to suppress
appetite for short term use only. It also increases sexuality, especially in women. The abuse of amphetamine
revolves around weight control and increased physical and mental performance. Under the influence of
amphetamines, although a person has not performed well, he still feels that he has performed better.
Methamphetamine is called speed. Amphetamines commonly found in pep pills and diet pills have a
stimulating effect on the central nervous system. Dexedrine has fewer side effects with a slower metabolism.
When ingested, a large proportion of it is excreted unchanged in the urine for several subsequent days.
CHAPTER V: Islam in the light of science
407
Amphetamine interferes in the synthesis and re-uptake of dopamine and nor-adrenaline. It produces a
feeling of enhanced physical and increased mental well-being. Methamphetamine releases high levels of
dopamine, which enhances mood and body movement. But if used for long periods, it damages neurons that
contain dopamine and serotonin. It may also reduce levels of dopamine, resulting in symptoms simulating
Parkinson's disease.
Lately, a smoke-able form of methamphetamine, called ice or crystal or glass has appeared on the
streets. It is popular at all-night dancing parties, and sometimes used with additional drugs like alcohol,
marijuana, cocaine and heroin. It is twice as toxic as amphetamine and has similar effects to cocaine.
Individuals become high within half an hour with increased alertness, enhanced self-esteem and reportedly
increased sexuality. They may get auditory hallucinations which last days, although the effect of the smoked
drug wears off within 15 hours.

Qot/Kat/Khat: Qot is classified as an amphetamine drug. Qot chewing is prevalent in Yemen,
United Arab Emirates, East African countries and the Middle East. Because it is the fresh leaves and the
flower buds that are chewed, its use is localised to the immediate areas of production. Qot is chewed, like
tobacco, at social gatherings in homes and business discussions, usually after lunch. The stimulant effects
wear off by bedtime. Some transport drivers chew it to keep awake during long working hours.
The flower buds of Catha edulis (which is a large shrub that can grow to tree size, ten to 20 feet tall)
contain ephedrine-like substances and cathine and cathinone which are chemically similar to d-
amphetamine, being a mild stimulant which dispels feelings of hunger and sleep but also suppresses sexual
desire. The plant is known as Arabian tea. Eighty percent of Yemeni adults use qot. It gives a feeling of
self-exaltation and clarity of thought and extra energy for a few hours. Illegal laboratories have manufactured
a synthetic form of qot containing its most active ingredient cathinone, known on the street as cat.

STP / (DOM dimethoxymethyl amphetamine) is a psycho-mimetic amphetamine. It stands for
scientifically treated petroleum, also serenity, tranquillity and peace. It has a combination of hallucinogenic
as well as amphetamine-like properties.

MDMA: Methylene dioxy amphetamine also called ecstasy has both psycho-mimetic and stimulant
properties. People think that it makes them closer to their feelings and hence they form a special relationship
with themselves. They think that this will help them solve such questions as ones reasons for existence and
a search for the Creator, thus by-passing time-consuming meditations that can offer no guarantee. However,
it is a neurotoxin because it damages the nerve-endings concerned with serotoninergic transmission. A
significant number of students on university campuses have indulged in it and a few deaths have been
reported.

Cocaine: Another powerful central nervous stimulant is cocaine which is in common use and causing
great concern in many quarters. It is derived from the shrub Erythroxylon Coca, a native of Peru and Bolivia.
It thrives in the warm valleys around 5000 ft. above sea level. Cocas oldest use was in religious ceremonies
as an inducer of meditative trance. Freud was an enthusiastic user of cocaine and called it the magical drug.
The original Coca Cola included flavouring from coca leaves. Cocaine was the rich mans drug because it
was scarce and hence expensive but cocaine is now manufactured around the world by student pharmacists
in basements and garages turned into clandestine laboratories. Cocaine and other designer drugs have
brought back a new type of slavery the like of which has not been seen since a couple of centuries. Because
cocaine is short-acting, it is used repeatedly many times a day. The person feels he has limitless power and
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 408
energy, which, soon after the effect of cocaine is over, leaves the user feeling depressed and craving for
more.
Coca leaves are chewed by the indigenous population of North Western and South America for their
anti-fatigue and anti-hunger effects. A tea made from leaves is used for the treatment of mountain sickness.
Coca contains 0.5 to 1.5 percent cocaine.
Coca paste is prepared by adding macerated coca leaves to sulphuric acid, kerosene or gasoline. It
forms into a smelly paste called basucos in Colombia and pallidas in Bolivia. The dried paste contains 40
to 90 percent cocaine sulphate. The paste-like substance turns into a light grey powder when dry. The
caustic reactions associated with local application of coca paste prevent its use by oral, nasal or I.V.
injection. It can only be smoked when combined with an inflammable substance such as tobacco or
cannabis. It produces instant and intense euphoria. It is smoked by youths with disastrous results, as it is
even more addictive than pure cocaine.
Cocaine (coke, snow) is a white powder that can be inhaled through the nasal passages or injected
intravenously. It contains 98 percent cocaine hydrochloride and is obtained by treating coca paste with
hydrochloric acid and refining the product. On the street market, it is diluted with sugars, amphetamine or
caffeine. Cocaine can be sniffed, smoked or injected and produces considerable euphoria. Sniffing can
damage the nasal septum. Crack is a highly potent smoke-able form of cocaine and is highly addictive just
like cocaine.
Free base (cocaine base): cocaine hydrochloride is converted to an alkaloid by treatment with an alkali
and then extracted with a solvent. It is not readily soluble in the nasal mucous membrane or in the blood. It
is always smoked in a water pipe usually made of glass.
In Trinidad & Tobago, cocaine abuse accounts for the sharp increase (600 %) of addiction and increase
in crime rate.
Cocaine interferes with catecholamine neurotransmission. Being a dopamine agonist, it blocks the re-
uptake of dopamine and also activates the median fore-bundle of the hypothalamus believed to be the
pleasure centre. It gives the user a sense of euphoria, increased muscle power and mental energy, with
glimpses of self-transcendence and moments of egolessness. A strong psychic dependency develops in due
course.
In cocaine psychosis, the user loses interest in friends, family, food and sex. Hallucinations and coke
bugs (a sensation of insects crawling in the skin) are common features. Some users spend all they have to
support the habit and steal when their money is exhausted. If no money is forthcoming, they may even kill
their own parents to get the money. They may take to drug selling and prostitution. Cocaine and crack have
been responsible for a number of drowning, car crashes, suicides and violent crimes, besides getting
hepatitis and AIDS from infected needles.

Opium and Heroin: Opium is the raw exudate from the unripe seeds of the poppy plant. It is
mainly used as a narcotic sedative for the terminal pain of cancer. Individuals (e.g. the Nizam of Hyderabad)
and nations (e.g. China) became addicted to opium through its introduction by the super-powers.

Inhalants: Inhalants are substances which could be sniffed to give the user an immediate high. They
are found in such consumer products like aerosols and cleaning solvents. They can cause headache,
dizziness, tingling in the hands and feet and palpitations. Sudden death can occur from cardiac arrest or
suffocation.
CHAPTER V: Islam in the light of science
409

A comparison of different concepts of God
The word religion is derived from the French verb religaire meaning to re-unite, viz. to
link man with God, according to some commentators, or to link the soul with its Creator,
according to others. Some say it is derived from Latin religio which denotes a reverent
observance of rituals. Any definition of religion would be vague, although it comprises a
unified system of beliefs and practices related to things accepted as sacred. However,
the general purpose of a religion is to provide a body of belief with the objective of
linking the manifold strands from which earthly existence is woven, into a single rope
hung from heaven. The various religious rites and ceremonies foster social solidarity and
co-operation within the particular community and reduce anxiety at the personal as well
as collective level. However, to some irreligious persons, the talk of a God, Heaven or
Hell, sin and repentance, resurrection and Hereafter means nothing. We need to remind
them that if it is impossible to prove the existence of God, it is also impossible to
disprove it. Logic and reasoning demand that it is better to believe in God which
promises great rewards with nothing to lose, versus disbelief, which promises naught
and much to lose. Disbelief is also a type of belief which is uninformed and disastrous.
Although religion is the most cohesive factor in some societies, it is also the most
divisive factor between different religious communities and nations at large.
Unfortunately, religious beliefs create more social problems than they solve. Looking at
religion from another angle, Karl Marx describes it as the opium of the masses which
dulls the pain but does not cure the disease. It consoles the oppressed masses by
promising bliss and justice in the Hereafter, thus defusing their frustration, allowing
them to accept their unfortunate lot and preventing them from taking appropriate action
in this world against the exploiting oppressors. Hence, religion prevents the poor from
harming the rich. Some observers claim that religion thrives in times of economic and
political turmoil.
Religion is an amazing concept present in human beings only. Animals do not belong
to any religion. Religion can play contradictory roles to suit the preacher and the
preached. It can be used to create war or peace, poverty or wealth, enslavement or
emancipation, stupefaction or knowledge. The concept of the sacred has been used by
priests to mystify the object of religious worship and keep it from being properly
explained. Religion can play different roles in the life of human beings. It can revitalise
or destroy, congregate or segregate, enslave or emancipate, teach docility or revolt. In
short, the history of mankind is the struggle of religion against religion and not religion
against atheism. Although all religions of the world teach us to love, show compassion
and give service to mankind, they have unfortunately been exploited by the super-
powers and some religious leaders to become a source of hatred and division among
human beings. This has been responsible for mans inhumanity to man through wars,
communal killings and ethnic cleansing.
Some anthropologists suggest that religion originated as animism (belief in spirits
and that natural features of the world have divine powers), then as polytheism (belief in
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 410
many gods) and ultimately emerged as monotheism (belief in one Supreme Deity).
Monotheism means belief in One Supreme God revealed to man while pantheism is a
doctrine that god is everything and everything is god, a term usually applied to heathen
worship of all gods. In pantheism, God is both transcendent (beyond human experience,
description and reason) and also immanent (existing and taking part in all parts of the
universe). However, Muslims reject the idea that religion originated in animism because
Islam began with the first man dam, who was a monotheist. dam knew fully well that
Allah had created him from dust and water, sustained him and guided him, and after
having disobeyed Allah, he and his wife aww both admitted their guilt and pleaded
together in their dua: O God, we have wronged ourselves and if You forgive us not, and
bestow not upon us Your mercy, we shall certainly be lost. (Q.7:23). Adam was the first
homo religiosus Islmicus (Latin for first Muslim) to have made a dua.
Every religion, besides its prescribed prayers, has its own ceremonial rituals for its
mile-stones in life such as births, circumcisions, initiations, marriages and deaths. Other
rituals involve meditation, yoga, invocational dances and states of trance from peyote
and similar drugs. However, modernity has introduced several problems due to scientific
thought of some of the educated who label religion as a superstitious old-fashioned
domain. They argue that science explains accurately the laws existing in the world today
while religion is vague and abstract. As our scientific knowledge increases, more
mysteries would be solved and better explanations would be forthcoming, e.g.
encephalins, endorphins and others which allay anxiety are secreted by the brain during
prayers, meditation and fasting. Although science may not be able to lead to absolute
truth, it can support truth. For the holistic development of a person, there must be
integration of both the scientific body with the spiritual soul; this necessitates that our
religious teachers must possess a sound knowledge of science subjects because science
appeals to the young while religion appeals to the old. We Muslims should Islamise
modernity rather than modernise Islam, because we know that science is compatible
with Islam.
There is a plethora of religions, sects and sub-sects in Islam, Christianity, Judaism,
Hinduism, Buddhism, Jainism, Sikhism, Taoism, Zoroastrianism, Bahaism, Shintoism,
Peyotism and Shamanism, just to name a few.
In ancient Egyptian mythology, Ra, the sun, came out from an egg that appeared on the surface of
water and had four children, two of whom became the atmosphere, the third the earth and fourth the sky.
The Egyptian gods had the head of a human or an animal, e.g. Ra, the sun-god had the head of a hawk;
Hathor, the goddess of love, had the head of a cow; Anubis, the door-keeper of the dead, the head of a
jackal; Mut of vulture, Thoth (god of wisdom and magic) of ibis (the bird of the Nile valley) and Apis that of a
bull (representing the renewal of life) who was also given a human head at times and called Ptah. Isis was
the goddess of moon and fertility. Idols by name of Wadd (shape of man), Suwa (woman), Yaghut (lion or
bull), Yaug (horse) and Nasr (falcon) were also worshipped since Noahs time. (However, Amen-hotep, one
of the Pharaohs of Egypt, who lived about 1350 B.C. even then worshipped the One Supreme God).
Greek mythology is also replete with gods and goddesses. Zeus was the god of gods and Kronos (or
Time) was the father of Zeus himself. (In a Hadth Qudsi, it is reported that Allah is Dahr, possibly meaning
time; this does not mean that Allah is Time. It means that Allah created time). In the Greek culture, man
CHAPTER V: Islam in the light of science
411
stands face to face with God as a rival. (Could this theory have influenced the Biblical statement when Jacob
wrestled with God and became victorious?).
Zardusht (Zoroaster/Zarthustra, about 600 B.C.) was the author of the Book Zand
Avesta. Zoroasters religion appears in his own version (as distinct from the late
Zoroastrianism) as a dualism between the Super powers of Good and Evil, who are
engaged in perpetual fight. The good power is represented by God (Ormuzd/Ahura
Mazda) and the evil power by the evil spirit (Ahriman). The anti-god himself is not
mentioned, his name being taboo. The Zoroastrians are referred to as Majs in the
Quran (Q.22:17) and they were the wise men of the East mentioned in the gospels.
Zoroastrianism is based on the same principle akin to the Chinese Yin and Yang, Yang
being light and goodness, sunny and warm, and Yin being shady and cool, dark and evil.
The ancient Persians believed in two powers in the universe, one good and the other
evil. The pagan Arabs also had pairs of deities e.g. Jibt (sorcery) and ght (evil)
referred to in Q.4:51, or in the idols on af and Marwah (Q.2:158) (their proper names
being Isaf and Naila). However, later Zoroastrianism preached the Unity of God, and that
the name of God is Ormuzd Who created Satan and named him Ahriman.
Some Arabs worshipped serpents, a practice which is still seen in some parts of
India, where it is called naag-puja. The majority of Christians believe in the Holy Trinity
(Father, Son and the Holy Ghost) although the word Trinity does not appear in the
Holy Bible, while Hindus also believe in their own Holy Trinity or Trimurti which is
different from that of the Christians, viz. (a) Brahma (Creator), (b) Vishnu (Preserver and
Sustainer), (c) Shiva, Shankar or Mahesh (Protector of good and Destroyer of evil;
Liberator).
Some Unitarian Christians themselves doubt many of the Churchs doctrine, e.g. the
Trinity, the deity of Jesus, the original sin, the atonement, etc. The Unitarians are closest
to Muslims in their beliefs, and up to the third century A.D., the Unitarians had been in
the majority in the Christian community. Historically, the false claim of Trinity was
fabricated and sponsored for the first time by the Church in the Nicaea Council of 325
C.E. Consequently, the Unitarian Christians throughout the Roman Empire were
persecuted. Jesus never claimed to be God, son of God or part of a Trinity, an idea
borrowed from earlier beliefs of Hinduism as well as Greek and ancient Egyptian
mythology.
Muslims do not believe that man could be a son of Allah, of the One God, as
Christians believe. Allah has created man and did not beget him (Q.23:91; 2:116).
Hence, the statement we are the children of God does not appear in Islamic literature.
For a Muslim, epiphany (presence of god or goddess in human form) is taboo. In fact,
Jesuss disciples were Muslims by bearing witness to the Oneness of Allah (Q.3:52).
Such a statement as God made man in His Own Image is also not accepted by
Muslims.
There is only one religion which is the Truth, but there are a hundred claims to it. An
atheist denies the existence of God, while an agnostic does not know whether God exists
or not. All religions are concerned with the quest for Truth and Absolute Reality.
However, every religion claims exclusive possession of this Truth and feels threatened by
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 412
others claiming access to this Truth. These religious differences have led to hatred and
hostility. The human brain contains knowledge but not the truth, although the truth
exists. It is important that we should be knowledgeable in science subjects because
science can do things which wishful thinking, prayer and magic cannot. Yet, in the
absence of wisdom, man uses his knowledge for evil purposes such as nuclear warfare.
I fear God and next to God, I fear him who does not fear Him. (Shaikh Sadi).
:. :

,. ,.:.r:
Ze mostakbaraan delaawar btars; az onkoo natarsad z daawar btars. Be careful of the proud
strong men; fear God and fear him who does not fear Him.
Muslims call the Supreme Being Allah, Jews call Him Jehovah, Christians call Him
God, Hindus call Him Pranav (Aum), Sikhs call Him Ek Onkar and the Africans call Him
Kulunkulu. The name makes no difference. He is known by different names in different
countries. In Q.17:110, we are given to understand that if we call upon Allah or call
upon Ramn, it makes Him no difference and we can call upon Him by whatever name
we wish. It is interesting to read the verse in the first of the Vedas called the Rig Veda:
Ekam sat viprah bahudha vadanti (Rig Veda:1.164.46) Truth is One; but the sages call
Him by many names. Indeed this verse is comparable to Q.17:110.
In fact, some non-Muslims say He has no name. Because no one has seen God,
many religions have sprouted, each claiming to be the true one. It is obvious that all
cannot be right, because their beliefs differ. Hence, the best among them should
logically be Gods own religion which is called Islam meaning total submission to Allah:
' ' .' _'

. .

Innnad dna Indallhil Islm (Q.3:19). This way we can never go


wrong. : _ .'

Y Muqallibal Qulb, thabbit qalbi al dnika is a


dua which means O You Who changes the hearts, make my heart firm on Your religion.
(adth: Amad bin Hanbal). However, we, as Muslims, should be careful not to pass
unworthy remarks at other peoples deities, lest they curse Allah (Q.6:108).
Islam is the Dn-ul-Fitrah in the sense that a child is born in a fixed pattern of
submission to One God. It is labelled as the natural religion, since monotheism is present
in every child at birth (Q.30:30). This is because Allah has installed a God-centre or a
Centre for spirituality in the temporal lobe of the brain of the foetus as soon as it is
developed in the womb during the third month of organogenesis in pregnancy. Every
child is born upon the fi rah (instinctive belief in One God); it is only his parents who
turn him into a Jew, Christian or Zoroastrian. (adth: Muslim). The child is born sinless
with tabula rasa (clean slate, pure mind). Every child is born a Muslim in the sense of
being resigned to Allahs will for sustenance. Later on, depending on the family he was
brought up in, he takes on that particular religion. In Q.12:39, a question is asked
whether many gods at variance are better, or Allah, the One and Supreme. If there were
in the heavens and the earth other gods than Allah, there would have been confusion in
both (Q.21:22). The multiplicity of gods is intellectually unacceptable. During a conflict,
each god will take away his portion of creation, and some may assume superiority over
CHAPTER V: Islam in the light of science
413
others (Q.23:91). '. <' '

Ilhukum ilhunn Wid: Your deity is One deity.


(Q.16:22). He is One, no more, nor less. He has no partner; He is Singular without
anything like Him; Separate having no equal; Ancient having no first; Eternal having no
beginning; Remaining For Ever, having no end; He was before time was created and will
remain after time ends. He is free from all defects. Not a leaf falls without His
knowledge. (Q.6:59). Allah has no plural and no gender. (To form plural of god ilh, we
must use lihah meaning gods).
Allah can transport man in a moment of time from East to West or to the Seventh
Heaven, as during Merj, the celestial journey of Prophet Mu ammad

. He can raise
the dead and resurrect him. He can annihilate the universe many times over and re-
create it; if all the believers became non-believers, He would suffer no loss, and if all the
infidels became believers, He would gain nothing. The down-trodden and the helpless
not only find sanctuary in Him but also a kind of superiority in some respects. By being a
Muslim, we are not doing any favour to Allah; we are doing a favour to ourselves
(Q.49:17).
Allah is also known by other names, e.g. (1) Al-Haqq, the only Truth/Reality
(Q.6:62); (2) As-Salm, which is usually translated as Peace, but also means immunity
from defect being derived from salmah; (3) Al-Ghfir: The Forgiving; Al-Ghafr: The
Much Forgiving; and Al-Ghaffr: The All Forgiving; (4) Ash-Shakr: The Acknowledger of
Thanks; (5) Allah is Nr upon Nr (Light upon Light), and He guides to His Nr whom He
wills (Q.24:35). (Although Nr is translated as visible light, it is much more than ordinary
light which has a speed limit viz. 186,287 miles/sec. Both day (light) and night
(darkness) are creations of Allah, Allah being the ultimate Creator. The Quran is also
described as Nr (Q.4:174). Hence, Nr should be translated as divine light and not as
ordinary visible light).
Allah breathed into man from His Own r and called it r (soul). Hence, man has
some power to rule his own self (microcosm) just as Allah rules the universe
(macrocosm).
Allah does not change, but man, time and environ are subject to change. Allah is a
Being Who is Supreme but remains hidden from human eyes; a Being before Whose
dignity and grandeur the human perception and wisdom become dazed, and Whose
sovereignty extends over the entire Universe. He is beyond human perception (Q.6:103)
and no vision can grasp Him but He can grasp all vision. Nothing is like Him (Q.42:11).
The worship of Allah becomes mysteriously more appealing to man when He remains
Unseen. Hence we remain constantly in pursuit of this mystery. The desire to see Him
dominates the human mind throughout entire life, and thus, man gives himself an object
to work for in the sight of his Creator, which can only be accomplished in the Hereafter.
Our Creator is most seen in this life in His works and best adorned in our admiration of
Him, and then, as we become more knowledgeable, our wonder deepens.
Allah knows the unseen and does not allow anyone to get acquainted with His
mysteries (Q.72:26). Hence Prophet Muammad

did not know when the world would


Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 414
end (Q.7:187) and/or, what would happen to him the following morning (Q.46:9). Here
is a Persian poem:
.:., .. ,

....:,..-.

}

.
.

, - .

.:.
Elm ghybee kas namee daanad bjoz parwardegaar, Gar kasee gooyad k man daanam azoo baawar
madaar; Mustafaa hargez na goftee taa na goftee Jebra eel, Jebra eelash ham nagoftee taa nagoftee
kerdgaar: No one except God has the knowledge of the unseen; if anyone says he knows
it, do not believe him; Muammad never said anything unless Jibrl said so; and Jibrl
also did not tell him unless God told Jibrl. Hence, Muslims are advised never to say
that they would do something, without saying Insh Allah meaning Allah willing.
(Q.18:23-24).
A new branch of science is developing now. It is called neuro-theology and it tries to
map out those areas of the brain which are responsible for religiosity and specify their
functions. The neuroscientists have theorised that God lives somewhere in the temporal
lobes of the brain (they are just above the ears and are responsible for memory,
decoding sounds and other experiences) and parietal lobes (at the top back of the brain
containing the sensory neurons and language functions), calling it the God-spot or the
God-centre. This Centre for Spirituality has connections to the pre-frontal cortex linking
the auditory, speech and optical centres through neuronal circuits. This explains why
some people are more religious than others. Perhaps Allah has put that centre there to
see who amongst us could develop it the most, so that we would not be included among
those called summunn, bukmunn,

ummyunn (deaf, dumb and blind) (2:18; 2:171).


Those who reject Allahs signs are deaf and dumb and in the midst of darkness (Q.6:39).
Scientists say that during meditations and prayer, there is increased brain-wave activity
in the temporal and parietal lobes.

Extra-terrestrial journeys: descent of the first prophet and
ascent of the last prophet
Abstract
It is postulated that the first prophet, Adam (pbuh), was exposed to dangerous cosmic
rays during his descent from Jannah (The Gardens) onto this planet Earth. This cosmic
radiation might have been responsible for chromosomal changes both in himself and in
his wife aww (Eve), leading to various hereditary disorders in their offspring, which
are found to this present day. (Cosmic rays are subatomic particles of undetermined
source that move through space at the speed of light; mystery surrounds their origin.
Cosmic rays consist of about 85% protons, 14% alpha particles (helium nuclei), about
1% electrons and others. Cosmic rays in space are known as primary cosmic rays. When
they collide with atoms and molecules in the upper atmosphere, they generate showers
of secondary cosmic rays producing pions, which quickly decay into muons, some of
CHAPTER V: Islam in the light of science
415
which decay further into electrons, positrons, and neutrinos). However, the last prophet,
Prophet Muammad

was not affected by the cosmic rays during his ascent of Me

rj,
as he could have been protected by the electromagnetic shield of the Zamzam water
held in a golden basin, in addition to any other mechanism that the Angel Jibrl, A.S.,
might have used in the space ship.
The arrow of time started to tick with the onset of the Big Bang when some 15,000
million years ago, the primordial matter exploded into protons, electrons, neutrons,
photons and others, to form the various elements of stars and planets. The stars and
planets have three dimensions: height, width and breadth, with time as their fourth
dimension. For every seven galaxies, there may be only one habitable planet (Q.17:44).
The story begins long before the creation of man, when only angels inhabited the
universe. Allah decided to put a vicegerent on Earth (Q.2:30). He began the creation of
man (Q.32:7) from sounding clay (Q.55:14; 15:28), the sound of which could never be
obliterated and forever could be retrieved from the clay. Allah then fashioned man and
breathed into him from His own R (Q.38:72) so as to qualify him for his vicegerency
and make him knowledgeable in various arts and sciences, which the angels did not
know (Q.2:31). It has been said that the very first words that Allah addressed to Adam
were:
' ' _ ' ' _ . '. ' ' :i '



' ' _ . ' ' _'.


Ya ibni dam, ana urd wa anta turd, wa l yaknu ill m urd; fa in radtu bim urid, aghnytuka 'amm
turd; wa in lam tard bim urd, at 'abtuka fm turd, wa l yaknu ill m urd: O son of Adam! I plan
and you plan. It will never be except what I plan. If you are satisfied with what I plan
for you, I will give you plenty of what you plan; and if you are not satisfied with what I
plan for you, I will make you strive with what you plan; and in the end, you will never
get except what I plan for you.
Allah informed the angels that He was going to create a vicegerent (khalfah) on
Earth. The angels, who are created from light (electromagnetic energy) and who always
glorify Allahs Holy Name and shall do so till the end of time, objected, asking Allah why
He should place on Earth someone who would make mischief and bloodshed. Allah
replied that He knew what they did not know (Q.2:30). Allah created man from dust
(Q.3:59; 40:67) and water (Q.25:54) resembling an extraction of clay (23:12), fashioned
him in the shape of a human being complete with brain, heart, lungs, kidneys, etc., and
breathed into him from His own R so as to qualify him for His vicegerency. He called
him Adam. This creation was by Allah saying Be, which was enough for the act to come
about (Q.3:59). Adams heart started to beat non-stop and brain began to function. The
name Adam is derived from the word adm meaning soil of the surface of the earth. All
the billions of human beings of past, present and future came from one person, not two
(Q.4:1).
Allah did not teach the names of all things including scientific data to angels but
instead, taught Adam the same (Q.2:31). Both Adam and aww, now as husband and
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 416
wife, were enjoying all of Allahs bounties in The Gardens (Jannah) (Q.2:35; 7:19). Their
planet had a solar system, just like ours (Q.20:119).
Allah told the angels to bow down to Adam (that is, to serve Adam and do whatever
man tells them to do). All bowed down in obedience to Allahs command except Ibls,
who was a jinni present in the audience in the company of angels (Q.7:11; 15:30, 31;
20:116). Ibls, being a jinni and unlike angels, had the choice, like human beings, to
obey or to disobey Allah and he chose the latter. He refused to bow down to Adam on
the grounds that he had been created from fire whereas Adam was created from clay
(Q.7:12; 38:76). Thus Ibls became the first kfir in history (Q.38:74).
All this happened so long ago that we do not have any definite knowledge of what
Adam was like. We do not know whether Adam had teething difficulties or not, whether
he had Chinese or any other features, although we know that he spoke in Quraishi
Arabic (Q.7:23). We also know that he did not have a navel (umbilicus), because he did
not have a mother. He also had no clothes on, because his private parts were covered
with leaves from the garden. However, the creation of aww (Eve) is shrouded in
mystery. From Q.4:1, we understand that we were created from a single being, and
Allah had created from it its mate, and from both of them scattered countless men and
women. Some scholars say that Adam was a hermaphrodite, the other part of him might
have been a twin which separated as aww from his left rib. Prophet Muammad


said: Women are the twin halves of men. This gene of hermaphroditism has been
passed on for generations since we still do come across some hermaphrodites in society.
Looking at it from another angle, no man or woman in this world is 100% male or 100%
female in his/her hormonal content.
Allah now gave a simple test to Adam and aww: not to go near a particular tree
(Q.7:19). It has been said in old folklore that it was the wheat-tree. Ibls, swearing as
their sincere advisor (Q.7:21) then prompted Adam and his wife to approach that tree,
which Satan called the Tree of Eternity, by promising them immortality plus angelic
status, i.e. they would become angels (Q.7:20; 20:120). Adam and his wife succumbed
to Iblss seduction and ate from the forbidden tree (Q.20:121) thus breaking the
promise that they had previously made to Allah. In fact, both husband and wife were
responsible for aiding and abetting each other during this encounter.
Adam and aww went astray after having been tempted with some grains of
wheat. As soon as Adam and his wife tasted from that tree, their garb of innocence was
no longer there. They became conscious of their nakedness and the purpose of their
private organs and maybe that is why they covered their private parts with leaves from
the garden (Q.7:22; 20:121). Now they could distinguish right from wrong.
Allah said to Adam and his wife: Did I not forbid both of you that tree and tell you
that Satan was an avowed enemy to both of you? (Q.7:22). Adam and his wife both
realised their mistake. They repented (Q.7:23) and asked for forgiveness, which was
granted. But both of them, together with Satan, their enemy, were ordered to leave the
garden and to go to reside on planet Earth for a time (Q.2:36; 7:24; 20:123).

CHAPTER V: Islam in the light of science
417
It is in this context that Allah advises children of Adam that their private parts should
be well guarded, and that the best garment and covering of their private organs is that
of taqw (God-consciousness) (Q.7:26). Allah also advises us not to allow Satan to strip
off the garment as he did to Adam and aww in the Garden (Q.7:27). Taqw is not
like a coat that we can put on or take off when we want. This coating of taqw should
be permanently bonded to ones personality.
The scene now shifts to planet Earth where the trio meet once again. Adam and
aww are conscious of their reproductive organs and they bear children. We also have
been told that Qbil (Cain), the eldest son of Adam, killed his younger brother Hbl
(Abel). If neither Adam nor Haww had been created with homicidal gene in their
chromosomes, it is possible that during their celestial transfer from the Gardens
(Jannah) to planet Earth (this author not claiming any expertise in this theory of their
space journey), they were exposed in their spaceship to cosmic radiation which might
have caused mutations in their chromosomes, responsible for a gene with homicidal
tendencies. That gene is still present in some of us today. Another theory of the
appearance of this homicidal gene in the chromosomes of man is that man had to live
on Earth in the midst of ferocious animals and was exposed to hunting and rivalry as
well as forced to defend his flock. Such an unfavourable environment and animal-like
attitude could have been responsible for behavioural changes leading to murder,
primarily in defence of his own self (Q.5:30). Such a scenario is reflected in Q.5:31, with
the fight between two ravens (same species) ending in murder. It has recently been
shown experimentally that crows are intelligent enough to make tools by bending wire or
a twig to dig out food from the ground.
Assuming a mans seminal discharge contains 400 million spermatozoa in 4 millilitres
of ejaculate, 399,999,999 spermatozoa die and only a single one succeeds in fertilizing
the single ovum (egg) of the woman. Both X and Y chromosome-bearing sperms swim in
the ejaculate. From among the 400 million of them, when an X-bearing sperm fertilises
the ovum, the offspring is a female but when a Y-bearing sperm does it, the result is a
male child. Both male and female have 46 chromosomes each containing 20,000-25,000
genes altogether, each gene being responsible for a particular characteristic. No one is
100 percent male or female in the hormonal content, although maleness exhibits itself in
the XY chromosomes and femaleness in the XX. Because of various permutations and
combinations of these 20,000 - 25,000 genes, we cannot find any two persons with
identical thoughts, beliefs and feelings. Hence every person is unique with no other
person exactly like him/her. Moreover, because we grew up in different homes and
attended different schools and belong to different religions, we have developed different
ideas, ideologies and ideals. Therefore we perceive things differently which is largely
responsible for our disagreements. However, differences of opinion should be expected
and respected, and are a blessing in disguise for both parties. Both man and woman
have been endowed with individual freedom of thoughts, feelings, decisions and actions.
Allah is One and only, yet He looks after the various needs of billions and billions of
different peoples with different ideas, ideologies and religions.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 418
It is possible that, because of his vast knowledge, Adam might have been an
accomplished space pilot, with his wife as co-pilot. During their space journey, their
spaceship was bombarded with cosmic rays which might have caused mutational
changes in their genes. They were the first husband and wife team to arrive on planet
Earth. Perhaps because of engine failure or the gravitational pull of the Earth or for
some other reason, they could not return to their original Jannah.
Once Adam and Eve found themselves on Earth, they had children. Many
chromosomal abnormalities responsible for defects in various human organs are present
to this day in their offspring, such as Downs syndrome, Huntingtons chorea,
Kleinfelters syndrome, muscular dystrophies, Fallots tetrology and thousands of others,
with related genetic changes. Even one of their sons, Qbil (Cain) had a gene with
homicidal tendencies, a not-uncommon trait in present day society. He was also mentally
subnormal. (Any alteration in the human gene causes a mutation. Approximately 20,000-
-25000 genes in the 46 chromosomes of a human being control our intelligence, talents
and other traits as well as vulnerability to various diseases).
Just like aww, Hbl (Abel) and Qbil (Cain) are not mentioned by name in the
Holy Quran, but their names are to be found in Jewish scriptures. The story of the
murder of Hbl by his elder brother Qbil goes thus: Adam had ordered his 22-year old
son Qbil to marry the twin sister of Hbl, Labudah, who was 2 years younger but not
as beautiful as Qbils twin sister Aqlmah, whom Qbil preferred to marry. Adam
ordered them to make their offerings to Allah, thus referring their dispute to Allah
instead. Qbil offered some useless fruits and vegetables of little value while Hbl
offered the flesh of his best fat sheep. Qbils offer was refused but Hbls offer was
accepted by Allah because he was a God-fearing person (Q.5:27). Hence, Qbil became
jealous and killed his younger brother Hbl. When Qbil was killing Hbl, Hbl did not
retaliate but said to Qbil: Even if you try to kill me, I will not try to kill you. You will
draw on yourself my sin as well as your own. (Q.5:28-29). This shows that Hbl knew
about the Hereafter and the consequences of sin. Thus he knew that homicide carries a
double penalty, one of the act itself and the other of putting an end to someone elses
life, one who could have done much good for himself and for others if he were alive.
Hence whatever sins Hbl might have committed would be deducted from him and
added to the sins of Qbil on the Day of Judgement. Qbil was also mentally subnormal,
possibly due to the harmful effects of the cosmic radiation on the chromosomes of his
parents during their space journey to Earth. (When Adam had just entered the Earth, he
could not have had homicidal traits since Allah had made him in ahsani taqwm, the best
of moulds (Q.95:4). However, possibly due to the effect of cosmic radiation on Adam
and Haww during transit, chromosomal mutations took place in them and became
responsible for their children having abnormal genes and traits, expressed as asfala
sfiln, the lowest of the low, (Q.95:5). After having murdered his brother, Qbil did not
even know how to dispose of the corpse until he saw a raven scratching the earth and
raising it over another dead raven, to show him how to bury the dead body (Q.5:31).
Thus the first grave in history was dug and the first homicide recorded.)
CHAPTER V: Islam in the light of science
419

The Last Prophet: We do not know how many centuries passed since then. But we
know that nearly 14 centuries ago, due to the various permutations and combinations of
20,000 to maybe 30,000 genes carried on chromosomes, a perfect genome with
extraordinary and most desirable qualities appeared in a baby boy who was born to
minah and Abdullah in Makkah. He had a navel and had teething difficulties. He spoke
Quraishi Arabic while growing up and was later chosen by Allah to be the last prophet
for mankind. Like Adam, Prophet Muammad

did not have an earthly teacher


(Q.4:113; 53:5; 2:239). He was tutored by Allah Himself. Allah does not make anyone
privy to His mysteries except an Apostle of His choosing (Q.72:26-27). There are many
verses in the Holy Quran in which Allah says that the Prophet

was sent to teach the


Quran and scientific knowledge leading to wisdom (Al-Hikmah) (Q.62:2 and others),
that is, knowledge of life, understanding of the universe and also any other new
knowledge that would come to light from time to time in the future (Q.2:151). ikmah is
translated by some commentators as putting things correctly in their proper
perspectives, this being a consequence of acquired wisdom.
Not having been trained in medicine, where else could the Prophet

have received
knowledge about embryology, anatomy and physiology of human reproduction except
during the Merj (physical ascension into outer space)? He might have peered into an
electron microscope or a more advanced one and observed the three layers of human
embryo: (a) ectoderm, mesoderm and endoderm. He makes you in stages, in the womb
of your mothers, in three stages of darkness. (Q.39:6). The three stages could also
refer to (b) the abdominal wall, the uterus and the amniotic sac, or to (c) the first,
second and third trimester of pregnancy.
Whereas this unorthodox postulate may seem absurd to some, let it not be forgotten
that a new theory is first attacked by a few as being ridiculous with many to prove its
absurdity; then it is admitted as true but insignificant with some champions to defend it.
Finally it is seen to be so important that its adversaries claim that they themselves
discovered it.
It is widely believed that the Merj took place on 27 Rajab. It is narrated: When the
Prophet

was 52 years old, the Angel Jibrl came to him one night, opened his chest,
washed his heart with Zamzam water in a golden basin and then the heart was restored
back to his chest. Could this special metallic combination of gold with Zamzam water and
any other equipment the Angel had, have provided an electromagnetic shield for the
Prophet

against the harmful effects of cosmic radiation in his space journey? This first
ever open-heart surgery paved the way for his night journey (isra) followed by the
Merj (ascension to the heavens).
Einsteins theory of relativity may well give the answer as to how a few hours on
Earth translates into years in space. Prophet Muammad

said that he had spent the


equivalent of 27 years in his Merj, yet his bed was warm on his return. Allah arranged
for him transportation for his space journey in a flying object called Burq, which had
the shape of a steed which shot into space with the speed of light at 186,287
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 420
miles/second or even faster (Burq is derived from the Arabic word barq meaning
lightning), to one of the planets inhabited by beings more advanced than ourselves in
technology and other sciences, so that the Prophet


could unmistakably see for himself
with his naked eyes phenomena, advanced research and ultra-modern devices not yet
present on planet Earth.
If not during the Merj, then when and where else could the Prophet

have seen
the panorama of the cosmos, the greatest signs of Allah, with his naked eyes in full
consciousness of body and mind? (Q.17:1; 53:1-18). He must have received full
knowledge of the scientific data presented in the Holy Quran which bears stunning
testimony to his physical ascension.
Some verses in the Holy Quran support the actuality of the physical ascension of
Prophet Muammad

, which is not beyond the acceptance of any one who is in touch


with recent scientific developments in space travel. Moreover, Allah Himself says in
Q.38:88 that the truth of all that is in the Quran will manifest itself after a while. In that
case, another theory emerges. (This is only a theory now but may become a fact in this
millenium). The moon has water but no oxygen to sustain human life. The American
scientists, who have already planted their flag on the moon some decades ago, could
dissociate water into oxygen (to sustain human life on the moon as there is no oxygen
now), and hydrogen (to supply fuel for propelling further to Mars and other planets). If
the world population doubles every 40 years, then there will only be standing room for
mankind who will be standing shoulder to shoulder by the year 2600, and water would
be scarce or non-existent on Earth. By then, the Americans hope to live on the moon.
Just as the Americans with their English language may colonise the moon in times to
come, with their own progeny and language, it is likely that there was a time when this
planet Earth was inhabited by an advanced tribe of Quraishi-speaking Arabs, who
ventured to travel into space and resided in a planet to which Prophet Muammad


was invited. If this be so, then, Insha Allah, we shall hear the Quraishi dialogue of the
inhabitants of that planet whenever we shall be communicating with them, maybe some
centuries, again. The theory that is also not impossible is that some time in the distant
future, when space technology is far more advanced and interplanetary communication
easy, we may be able to come into contact with the same planet that our leader Prophet
Muammad

had visited. Of course, this theory would remain forever debatable, and
totally unacceptable to non-Muslims. However, to give an accurate description of the
Merj needs a better and more brilliant brain than mine. Moreover, divine and
supernatural events need not be proven by human scientific theories of today. Yet,
absence of such evidence does not mean evidence of absence. We should be reminded
that a fiction of yesterday has become a reality of today, and that a fiction of today may
be a reality of tomorrow. Here is some more information on the Merj.
CHAPTER V: Islam in the light of science
421

The merj: PHYSICAL ASCENSION OF PROPHET MUAMMAD


TO THE
HEAVENS IN THE LIGHT OF SCIENCE AND THE QUR'AN
Assuming that they have existed millions of years before us, it is probable that there are
more advanced (human or other) beings than ourselves somewhere in the universe.
Although some Muslims still believe that the Merj was a spiritual ascent with Allah
unveiling the Guarded Tablet called Lauam Maf and transferring its contents to
Prophet Muammads

brain, I have theorised the practicality of the physical ascension


of the Merj, a theory that does not deserve to be ignored, and is not beyond the scope
of Allahs Power. Just as the Professor of Physics or Chemistry, after the lecture, takes us
to the laboratory to demonstrate and prove the findings, similarly, Allah, after having
tutored Prophet Muammad


took him to His Laboratory (the Cosmos) to give him a
practical demonstration.
Science is not only compatible with spirituality but is its profound source. It was the
lessons in religion that initially inspired the scientists to engage in research. Rejection of
scientific truths and logic would lead to eroding support for the teachings of critical
thinking which forms the basis of scientific studies. It is not impossible that a day might
come when we are able to contact the very planet that our leader, Prophet
Muammad

had visited. Evidence may come at a future date, Insh Allah, as we


advance in the domain of scientific research and space technology.

The Merj the physical ascent: Some salient features of the Merj or the Ascent
of Prophet Muammad

leave no doubt in our minds that it was a physical ascent by


both the body and soul, in a state of wakefulness, alertness and full consciousness. At
the age of fifty two, probably on the 27
th
Rajab, before the year of the Hijrah (migration)
from which the Muslim calendar began, the ascension of the Prophet

took place; the


27
th
of Rajab is an important milestone in the life of the Prophet Muammad

and also
a highly significant reminder to us of the special gift from Allah of the minimum five-time
daily prayers.
(a) On that date, Allah, SWT, honoured Prophet Muammad

by transporting him
to the heavens and showing him a panorama of the cosmos, where Allah also tutored
him in various sciences.
(b) On that date, Prophet Muammad

was told that Muslims should pray the


minimum of five-time daily alt, which is a number much reduced from the original 50
times. If Allah rewards every good deed ten times, then the five-times daily prayers will
be rewarded the original 50 times, because prayer is also a good deed.
(c) On that date, an important conversation took place between Allah, SWT, and
Prophet Muammad

which is repeated many times a day by millions of Muslims all


over the world. Soon after they sit down after the second prostration (sajdah) they
recite the tashahhud (the Declaration of Faith), also called at taiyyt (the greetings),
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 422
because Prophet Muammad

brought greetings to Allah, SWT, on behalf of himself


and also on behalf of his followers. (The text of the conversation is cited below).
It has been reported that the Prophets

chest was opened, the heart removed,


washed and re-inserted. (Was this the first-ever open-heart surgery)? Could this have
been real or merely metaphorical?
The whole event began with a night journey to Masjid al Aqsa. From there, the
Prophet

, accompanied by the angel Jibral (alyhis salm), passed through seven


heavens and met all the great prophets who welcomed him. In the seventh heaven, he
was carried by the Angel Jibral up to the furthest lote-tree (sidrat ul muntaha). There
the Angel Jibral and himself parted because the Angel Jibral could not go any further,
lest his wings were burnt. The Prophet

went on further until he was two bow-lengths


(qbi qawsain Q.53:9), approximately 100-150 yards, from Allahs Majestic Throne
(arsh). He then presented greetings to Allah, the conversation running thus:
Prophet Muammad

: '

.
c' c''. c
. . .
Greetings, prayers and all praises to
Allah.
Allah, SWT, replied: t. ' . .' '




.
Peace be upon you, O Prophet,
and Mercy and Blessings of Allah.
To which the Prophet

replied: . '

.
' ' :


.
. ' ' < _' '
.

Peace
be upon us and upon all the righteous servants. I bear witness that there is no deity to
be worshipped except Allah.
Allah, SWT, continued: .

<. . ' _' '


. .

I bear witness that Muammad is His


servant and Messenger.
And then, all the angels and others present in the heavens echoed:
. '

.
.
_i

.


O Allah, shower Thy blessings on Muammad and on his descendants.
We repeat this conversation between Allah and Prophet Muammad

in every
tashahhud, many times a day, constantly reminding ourselves about the Merj or the
celestial journey. Prophet Muammad

said: Prayer is the Meraj of the Muminn.


Muminn are those Muslims who declare and practice their faith with firm conviction.
The Holy Qurn summarises this celestial event
'' ' . . _' _.' _

i < : _.' _' ' '





'
.

' '


Glory to (Allah) who did carry His Servant for a journey by night from the sacred mosque
to the farthest mosque, whose precincts We did bless, in order that We might show him
some of Our signs: Lo! Only He is the Hearer, the Seer, (Q.17:1).
CHAPTER V: Islam in the light of science
423
Having read the above verse, now read the following verses of the Holy Quran (Q.53:1-
18) for the facts. Allah Himself swears by the star, to assure us that it was a celestial
event.
By the star that goes down.
Your companion is neither stray nor being misled:
Nor does he speak of (his own) accord;
It is no less than an inspiration sent down to him;
He was taught by One mighty in power;
Endowed with wisdom; for he appeared clear to view;
When he was on the highest part of the horizon;
Then he approached and came closer;
And was at a distance of two bows lengths or (even) nearer;
So did He reveal to His servant what He (meant) to reveal;
The (Prophets mind and) heart no way falsified what he saw;
Will you then dispute with him what he saw?
For indeed he saw him at another descent;
Near the lote-tree beyond which none may pass;
Near it is the Garden of Abode;
Lo, the lote-tree was shrouded (in mystery unspeakable);
His sight never swerved, nor did it go wrong!
Truly he saw one of the greatest signs of his Rabb.

Saw with naked eye
Allah wanted to SHOW the Prophet

His signs (Q.17:1) and the Prophet

truly did
SEE one of the Greatest Signs of Allah (Q.53:18). To SEE with the naked eye was the
main purpose of the journey. The Prophet

SAW everything that Allah wished him to


see for himself with his own eyes. (The Quran uses the word shhid for Prophet
Muammad

in Q.48:8, a word derived from shahidah meaning to witness the visible.


Prophet Muammad

is the only Prophet who is mentioned in the Quran as having


witnessed the visible). His eyes were steady and he did not look hither and thither:
. ' -'

His eyes never swerved nor did it go wrong! (Q.53:17).


DREAM is a vague and a common experience. People see extraordinary and
fantastic dreams and they do not believe them to be true. We do not say Subnallah or
Glory to Allah whenever we see such dreams. Only if something is real does it strike us
to utter the word Sub nallah or Glory to Allah. Notice that in Q.17:1, the verse begins
with _.' _
.

Glory to Him. This signifies that Allah was going to reveal to him
something unusual and extremely important. Allah wanted to SHOW him some of the
Signs (Q.17:1), and Allah made sure that the Prophet

SAW convincingly the Greatest


Signs for himself (Q.53:18). The Prophet

SAW everything in detail, very clearly and in


Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 424
full consciousness. His eyes did not waver. EXACTLY what was shown to him by Allah
was EXACTLY what he saw.
WHY NOT A DREAM? _' :'' .

His mind and heart in no way falsified what


he saw. (Q.53:11).
EVERY single line in the Quran is a way or a Revelation. Revelation is neither a
conjecture nor a dream nor a mystical experience. Revelation is a reality, the message
from Allah to Prophet Muammad

being brought by an Angel (Jibrl). The Prophet


used to have many dreams, and in the morning he would narrate them to his
companions. But he never referred to isra and merj as a dream. The Night Journey and
the Ascension were a wa y (Q.53:4-10). It is an indisputable fact that verses Q. 53:1-18
are incidents recorded as way (revelations), NOT as dreams (Q.53:4; 53:10).
A. It should be noted that the Arabic words naum or manm, which mean sleep as well
as dream and other Arabic words like sinatunn meaning slumber, nus meaning
sleepiness, haj meaning sleep, ulm meaning dream and reqd also meaning sleep
have not been mentioned in the Quran in relation to the Merj. In fact, when Allah
wants us to know about any incident which was a vision or a dream, He uses the word
ar meaning see, followed by manm meaning dream as in Q.37:102; Q.8:43
_'

:' _ ' _'


Inn ar fil manmi anni adhbauka meaning I see in a dream


that I shall sacrifice you.
(i) Q.17:1 and Q.53:10 mention abdih meaning His Servant. A servant comprises a
physical body together with spiritual soul. Allah did not mention rh, i.e. soul in this
verse. (Body and soul part from each other at the time of death). Therefore, the phrase
asr bi abdih signifies that our Prophet

was carried alive bodily and not in a dream.


(ii) Umme Hn (R.A.) reported that she did not see the Prophet

in his bed that


night when she woke up. A search was made for him and still he could not be found.
Had it been a vision, a dream or a spiritual journey, he should have still been lying in
bed!
(iii) When Prophet Muammad

returned from his Night Journey, some people asked


him: Oh Rasulallh, how did the earth look from up there? He replied:
'. c :

A dinr (coin) in a sea of sand. Who did know that the Earth was a
globe floating in this galaxy? The view of the Earth that the astronauts saw from space a
few decades ago was what Prophet Muammad

saw 15 centuries earlier! The Earth


looked like a coin!
(iv) The translation of Q.17:1 should be carefully studied, wherein Allah says: Glory
to (Allah) Who did CARRY His servant . If it was a dream or a vision or if the
Prophet


was carried away spiritually, then the service of Burq would NOT have been
required, since animals and other carriages are used to transport BODIES and not spirits,
nor the rh which has no weight and no dimension.
CHAPTER V: Islam in the light of science
425
(v) To deny the Merj being a real physical journey and a reality is to deny the
Quran and the Prophet

himself. _ .'

What! Do you then dispute as to


what he saw? (Q. 53:12)
(B) ' ' _

Sadaqall hul azm means: Allah speaks the Truth. Besides, Prophet
Muammad

was known as Al-Amn, because he too always spoke the truth.


To repeat: All Muslims know that Prophet Muammed

used to receive his


knowledge through way (revelation). But could he have also been given some scientific
basis of such knowledge during the Merj? In the special case of the Final Messenger, it
is likely that Allah demonstrated to him during his space journey, some or all of the
Revelations sent by Him through Angel Jibrl A.S. so that the Prophet

could SEE the


proofs for himself.
Could it be possible for Allah to arrange transportation for him during his space
journey in a chariot called Burq, which had the shape of a steed which shot into
space with the speed of light at 186,287 miles/second or even faster (Burq being
derived from the Arabic word barq meaning lightning) to one or more of the planets
inhabited by beings more advanced than ourselves in technology and in other sciences,
so that the Prophet

could SEE for himself unmistakably with his naked eyes a vividly
clear view in full consciousness and vigilance, those phenomena, advanced research and
ultra-modern devices not yet present on earth? In support of this conclusion, the
following bear stunning testimony:

(1) Was there a demonstration for Prophet Muammad

of a computerised, highly
sophisticated machine comprising electro-encephalograph, electro-cardiograph,
electromyograph and other instruments, or was there also a CD with a 4-dimensional
viewing of all our thoughts, intentions and actions? (This present television set that we
possess in this century gives us a picture in two dimensions only, viz. length and breath.
Depth is the third dimension and Time the fourth. This present T.V. set can record our
actions, not our thoughts). Read the following verses:
(i) ' '

On the Day of Judgement, YOU will read your own record.


(Q.17:13-14).
(ii) '

This Our record speaks about you with Truth. Lo! We have
caused to put on record ALL that you did. (Q. 45:29).
(iii) '. '

' '.


On that day, when their tongues,


their hands and their feet will bear witness against them as to what they used to do.
(Q.24:24).
(iv) ' . '' .'

' .




_ '

On that day We shall


set a seal on their mouths, but their hands speak out and their feet bear witness to all
what they did. (Q.36: 65).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 426
(v) _ ' :. '. .. ':' _

At length, when they


reach the (fire), their hearing, their sight and their skins will bear witness against them
as to what they used to do. (Q. 41:20).
(vi) ' '. ' .'


. ' .: _



. ' .: _ .
.


On that Day will men proceed in scattered groups to be SHOWN the deeds that they
(did). Then anyone who has done an atoms weight of good shall SEE it! And anyone
who has done an atoms weight of evil shall SEE it! (Q.99:6-8).
(2) Did Prophet Muammad

see any living creatures on any other planet during the


Merj? Did he see chaste women with beautiful, large and lustrous eyes like pearls and
restraining glances, and of equal age, passing round of a cup with delicious drink which
does not give the withdrawal effects or hangover? Read the following verses:
(i) .

': . '. c'.' i



.


And among His Signs is the creation of
the heavens and the Earth, and the Living creatures He has scattered through them
(Q.42:29).
(ii) .' c' .

.
.

And beside them will be chaste women,


restraining their glances, with their big eyes, as if they were eggs, closely guarded.
(Q.37:48-49).
(iii) ..

So and We shall join them to companions with beautiful, big


and lustrous eyes. (Q.44:54; Q.52:20).
(iv) '' ':.

Companions of equal age. (Q.78:33).


(v) :. '. .'

_ . _

.
.

' _


_'

.' ' '




.


.

With goblets, beakers and cups (filled) out of clear flowing fountains. No after-ache will
they receive therefore nor will they suffer intoxication. And (there will be) companions
with beautiful, big lustrous eyes, like pearls, well-guarded. We have created (their
companions) of Special Creation. (Q.56:18-19, 22-23, 35).
(vi) .' c'

. .

(Q.38:52) _ . '

(Q.55:56). In them will be


(maidens) chaste, restraining their glances, (companions) of equal age. (Q.38:52). ..
which no man or jinn before them has touched. (Q.55:56).
(3) Did the Prophet

see people looking EXACTLY alike?


' :.



:'.

'
.

' .

It is We Who created them and We


have made their joints strong. But when We will, We can substitute the LIKE of them by
a complete change. (Q.76:28; 78:33). (Cloning is a form of asexual reproduction which
can make an EXACT duplicate).
(4) Did the Prophet

see hydroponics, with floating gardens ON water?


CHAPTER V: Islam in the light of science
427
' _ c _' c' '. 'i .' .

. .


But give glad tidings to those who believe AND work righteousness that their portion is
gardens, BENEATH which rivers flow. (Q.2:25 and 38 other verses).
Besides photosynthesis, what part does the green colour play in other sciences?
(i) _'. . .:

They will be adorned with bracelets of gold/silver, and


they will wear GREEN garments of fine silk. (Q.18:31; 76:21).
(ii) _ _. .

Reclining on GREEN cushions and lovely carpets.


(Q.55:76). Green light inhibits melatonin production, a hormone produced by the pineal
gland, which is responsible for sleep. It is likely that in Paradise we would not need
sleep.
(5) How did the Prophet

know that EVERY animal was created from water? Were the
three layers of human embryo (ectoderm, mesoderm and endoderm) shown to the
Prophet

under electron microscope? How did the Prophet

know that the human


embryo hangs like a stalk (alaq)?
(i) . ': '.


. .
.

And Allah has created EVERY animal from water. (Q.24:45).


(ii) c c ' _



He makes you in the womb of
your mothers, in stages, one after another, in three stages of darkness. (Q.39:6).
(iii) .'

Then We made the sperm drop into a hanging stalk. (Q.23:14;


40:67; 22:5; 75:37-38).
(6) Was the Prophet

shown finger-printing and others like DNA printing?


_ _' :


Nay, on the Day of Resurrection, We are able to put together in


perfect order the very tips of your fingers. (Q.75:4).
(7) Not having gone to a medical school, how did the Prophet

know that one could be


pregnant and still could be menstruating for the first three months after conception?
'.
.

_'. ' ' _' ' _


.
.


And for such of your women who have the age of monthly courses, if ye doubt, their
period of (waiting) shall be three months, along with those who have it not. (Q.65:4).
(8) Did Prophet Muammad

know about suspended animation when a person can


sleep for over 300 years? Read Q. 18:25.
(9) Was he shown genetic engineering wherein an animal could speak when its cell is
joined to a humans? (Such experiments are going on presently). Read Q.27:82.
(10) A. The Earth rotates on its axis at a speed of 1,037 miles/hour at the equator
(nearly the same as in Trinidad). (We are constantly moving at twice the speed of a jet
plane and we dont even feel it)! It takes 24 hours to rotate once on its axis. A year is
the time it takes the Earth to travel in an elliptical orbit around the sun once, at a speed
of 66,672 miles per hour. The Earth rotates on itself at 1,037 MPH and around the sun
at 66,672 MPH, thus combining alternating movement at different speeds, which, when
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 428
viewed from outer space, gives the impression that the Earth and other planets seem to
swim or float in space. Not having studied astronomy, how did the Prophet

know
that all the celestial bodies SWIM along or FLOAT, each in its ROUNDED course? And the
sun and moon follow courses computed? Did he actually see during his ascension
journey millions of shooting stars like missiles in space? Read the following:
(i) .' .
.

'. '. .'. ' _


.

It is He Who created the night


and the day, the sun and the moon, all (the celestial bodies) swim along, each in its
ROUNDED course. (Q.21:33).
(ii) '. '


.
_

The sun and the moon follow courses (exactly) computed.


(Q.55:5).
(10) B. When viewed from outer space, the clouds seem to move together with the
Earth. Did the Prophet

actually see this? . . _' _.

.'

. .

You
see the mountains and think them fixed, but they pass by as the clouds pass by. (Q:
27:88). The clouds and the mountains are part of the Earth and hence they move
together.
(10) C. Did the Prophet

actually see millions of shooting stars like missiles in


space, during his ascension journey? (These are also usually seen from Earth on clear
nights).
(i) . .' .' .


.
.
.

.' '.

'

.
And We
have, (from of old) adorned the lowest heaven with lamps, and We have such
(lamps as) missiles to drive away the Evil ones, and have prepared for them the
penalty of the Blazing Fire. (Q.67:5).
(ii) .' .
.

. '



And we pried into the secrets of the
universe, but we found it filled with stern guards and flaming fires. (Q.72:8).
(11) Was there a demonstration for the Prophet


as to how Earth and the other
stars were gases once, and after consolidation, each separated by itself?
(i) _: . .' ' _'

Heaven and Earth were smoke once. (Q.41:11).


(ii) '. c'.' _' '. .' .'



.
.

_ .' .
.




_ '

Heaven and Earth were one piece before We parted them. We made from
water every living thing. Will they not then believe? (Q.21:30).

(12) While in the Burq, was the Prophet

shown soil erosion by the oceans?


'' ' _ '. .'

See they not that We gradually reduce the land from


its outlying borders? (Q.13:41; 21:44).
CHAPTER V: Islam in the light of science
429
(13) Did the Prophet

see any people eating the stalk of the cactus plant (zaqqm)
mixed with boiling water? (Mescal contains mescaline, a powerful hallucinogenic drug
like LSD. It is extracted from the cactus plant by the North American Indians).
' . ' :'

.

'

' ' - . '


' ..


_' _. _

_'

.

_'
. .

'

Is that better entertainment or the tree of zaqqm? For We have truly made it (as) a
trial for the wrongdoers. For it is a tree that springs out of the bottom of Hell fire. The
shoots of its fruit-stalk are like the heads of devils. Truly, they will eat thereof and fill
their bellies therewith. Then on top of that they will be given a mixture of boiling water.
Then shall their return be on the (blazing) fire. (Q.37: 62-68; 56:52-54; 44:43-45).
(14) How did the Prophet

know that deep down in the ocean it is so dark that if you


stretch out your hand, it cannot be seen? ' . -' ':' _ c


Depths of darkness in the oceans. If a man stretches out his hand, he can hardly see
it. (Q.24:40).
(15) Not having studied biology, how did he know that food digested and absorbed
from the intestines goes through the blood to be secreted as milk? Read Q.16:66.
(16) Was the Prophet

shown how man can start, direct and tame hurricanes?


.

: ' ' ' . _ : ' _








.

It is Our power that made the violent


(unruly) wind flow (tamely) for Solomon to his order, to the land which We had
blessed. (Q.21:81).
(17) Did the Prophet

know about the dextro and the laevo forms of chemical


substances and that electrons and protons revolve in opposite directions?
' ' '. .'

. ' '. .' <



.

_.':


Do they not
look at Allahs creation, (even) among (inanimate) things, how their very shadows turn
round them from right AND left, prostrating to Allah, and that in the humblest manner?
(Q.16:48).
(18) Was the Prophet

given a demonstration on nuclear physics? Read Q.77:8


.' ':

And when the stars become dim. (Light is still travelling from the stars
that must have died millions of years ago. We see the light in our skies which emanated
from the stars but not the stars themselves that vanished long ago and have become
extinguished. The modern theories of cosmology tell us that the stars continue to radiate
energy until they consume all their resources, when all the hydrogen, which constitutes
the vast majority of the mass of stars, has been converted in a process of continuous
nuclear reaction into helium and other heavier elements. After that stage, the stars start
to collapse and end up as cold dead bodies. We would thus not be able to see the stars
but would continue to see the light that is still travelling).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 430
(19) If angels and the soul (r) were to travel at the speed of light to a chosen place of
Allah 50,000 light years away, there must be a planet nearly 293,730 trillion miles away
from our planet Earth. Could this place be called Barzakh?
-' _: '

' .' _ .' -.'. ' -


From Allah, Master of the Ways of Ascent: the Angels and the R (soul) ascend unto
Him in a Day, the measure whereof is (as) fifty thousand years. (Q.70: 3-4).
(Einsteins theory of relativity may well give the answer as to how a few hours on Earth
translate into years in space).
(20) Out of the billions of galaxies, could there be a planet where all our affairs go to,
for permanent recording and storage (like a data centre)? If this is a thousand years of
our reckoning, and assuming our affairs are transported at the speed of light, then this
planet with the data centre of all recordings on planet Earth must be nearly 5, 874
trillion miles away from Earth.

.' - ' ' .' '

. .

' .' _


_.

He rules (all) affairs from the heavens to the Earth; in the end will (all affairs) go up to
Him in a day, the space whereof will be (as) a thousand years of your reckoning.
(Q.32:5). The names of some of the stars with distance in light years from Earth are as
follows: (a) Mebsuta: 940; (b) Mirfac: 1,110; (c) Rigel: 1,400; (d) Bellatrix: 1,400; (e)
Mintaka: 1,400; (f) Alnilam: 1,400; (g) Alnitak: 1,400; (h) Saiph: 1,400; (i) Betelguese:
1,400; (j) Nair al Saif: 1,400; (k) Suhail al Muhlif: 1,500; (l) Nace: 2,000; (m) Meissa:
2,200; (n) Wezen: 2,600; (o) Al Anz: 2,800; (p) Shaula: 3,500. (Majority of the names of
the stars are in Arabic!).
(21) Cosmic Strings: Have we ever wondered why stars and galaxies are clumped
together rather than spread out evenly in space? Research has indicated that only a
second after the BIG BANG (some 15 billion years ago when the universe began as a
hot, dense fireball of electrons, protons, photons and others), the phenomena known as
Cosmic Strings came into existence.
These strings are described as energy threads created by the newborn universe.
They are incredibly dense (one inch of string would weigh 10 million billion tons); they
travel at the speed of light (5 trillion miles in a year) and are capable of bending space
and light around them. They possess tremendous electro-magnetic qualities, are super-
conductors and oscillate continuously. The repeated oscillations of these generate
fantastic gravitational energy, and this may account for the galaxies to be grouped
together in clusters. With the technological advances in astronomical instrumentation,
astronomers and scientists may still be able to confirm their existence.
Confirmation of their existence would shed more light on the elementary nature of
matter as well as on the birth process of the universe. The Prophet

did not study


astrophysics, the most interesting topic of our 21
st
century, so were the cosmic strings
shown to Prophet Muammad

during his Merj? Allah says: ' c': .'.

.
By the
Universe (cosmos) with its many strings (Q.51:7).
CHAPTER V: Islam in the light of science
431
It has been suggested that protons, electrons and all other particles are not real
objects as such but are vibrating strings.
(22) Was the Prophet

trained in anatomy, physiology and embryology?


.' _' _'

'



. -' _' '

'

Has there not been over a human being a long period of time when he was nothing, not
even mentioned? (Q.76:1). Indeed, We have created a human being from a drop of
sperm containing mixtures in order to try him, so We gave him (the gifts) of hearing and
sight. (Q.76:2). _'

': .

''. ' -


Now let
a human being but think from what he/she is created! He/She is created from a drop
emitted, proceeding between the backbone

( ulb) and the rib cage '

(tar-ib)
(Q.86:5-7).
These few words bynas ulbi wat tar ib (Q.86:6-7) explain the location of the nerve
supply in the lumbar and sacral segments of the spinal cord (L4, L5, sacral
parasympathetic fibres 2, 3, 4) which are responsible for the successful outcome of
copulation between man and woman. Fertilisation is the process of union of a male
gamete (spermatozoon containing 23 chromosomes) with the female gamete (ovum also
containing 23 chromosomes) to form a new cell and a new life, the zygote with 46
chromosomes (fused sperm and ovum: Q.76:2), with characteristics of both parents in
about 25,000 genes altogether, responsible for all the hereditary characteristics present
in this zygote, the future human being. When the sperm penetrates the ovum, they pool
their chromosomes together. Chromosomes and glandular secretions decide a mans fate
on 46 strings, like a puppet, in the nucleic acid chain which determines his heredity. The
molecules of DNA in chromosomes of the fertilised egg represent the blue print of the
future organism in a coded compressed language. A DNA molecule has the shape of a
ladder twisted into a double helix).
After fertilisation, the zygote divides repeatedly to form a solid mass of cells called
morula (morus = mulberry). The human embryo increases in size over 3 million times
from size of a fertilised ovum (size of a needle point) to a newborn baby, some 20
inches long. From the third to the eighth week is the period of organogenesis and the
embryo begins to develop particular features. Between the fifth to the eighth week is the
period of embryo completion. After the second month, the embryo is called a foetus.
Soon after, although small, two to three cm. in length, it resembles a human being.
Man and woman who were made originally from clay, now possess sperms and ova
which when fertilised, become zygotes, embryonic lumps and foetuses in the wombs of
mothers before they emerge as human beings. Students of biology and embryology
should study the following verses of the Quran: Q.22:5; Q.40:67; Q.23:12-14.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 432
_' .

'

.'


.
' ' ' '

i .

' ' ' .

Verily, We created man from clay. Then We placed him as a drop (of sperm) in a safe
custody (womb). Then We made the sperm into something which clings; then of that
clinging material We made a lump (an embryo); then We made out of that lump bones
and clothe the bones with flesh (foetus); then We developed out of it another creature
(human being). So blessed be Allah, the Best to create. (Q.23:12-14).

Also of particular significance are certain associated events recorded by Al Bukhri
and Muslim on a report from Abdullah ibn Masd which stated that Prophet
Muammad

said:
': _ ': _ ' ' ' _'



.
.

.' . . '. c . -.' ' .'




The creation of each one of you is brought in the womb of his mother for forty days as a
germ cell, then for a similar period he is an embryonic lump (hanging like a leech), then
for another forty days he is a morsel of flesh; then Allah sends an angel who is ordered
to write down four words. He is told to write down his career, his livelihood, his life
duration and whether he is to be miserable or happy, and then the angel breathes the
R (soul) into him.
(23) How did the Prophet

know that the sun radiates light and the moon only reflects
the sunlight back into space? Read Q: 25:61; 71:16.
(24) Was it predicted in the Qurn 15 centuries ago that man would land on the moon,
or the sun's energy could be harnessed for solar power? ': '. ' .

. .


And He has made the sun and the moon, both diligently pursuing their courses,
subservient to YOU. (Q.14:33).
(25) Lauam Maf: Did Prophet Muammad

have access to Lauam Maf, the


Guarded Tablet or the Divine Computer, in which everything from the beginning to the
end of time is recorded? How did he know the different ways in which this world and the
universe will end? Please see the Quranic chapters on how the world would end (See
page 518, Ways in which the world would end).
(26) Were the two Easts and the two Wests appearing in any single planet shown to the
Prophet

? Read Q.55:17; 70:40. Here is a probable one of many explanations.


Mars, one of the planets in our solar system which is named after the Roman god of
war because of its fiery red colour, is about half the size of our Earth. Mars rotates on
itself more slowly than Earth so that a Martian day is about half an hour longer than an
Earth day. It revolves around the sun even more slowly than the Earth to produce a
Martian year which is about two Earth years long.
Mars has two moons, Phobos and Deimos, named after the dogs of the Roman god
Mars. Phobos goes around Mars in less than one Martian day and hence it appears to
CHAPTER V: Islam in the light of science
433
rise both in the East and in the West twice each day. However, Deimos rises in the East
and sets in the West once daily. So, taking Phobos as a reference point, it gives Mars
two Easts and two Wests in any single day (Q.55:17) while together with Deimos, it
gives more than two (Q.70:40).
Only Allah knows how many millions of planets that exhibit such phenomena are
there in the universe.
(27) Paradise must have been shown to Prophet Muammad

. Accurate descriptions of
our companions in Paradise are to be found in many chapters of the Holy Quran. Read:
Q.37:48,49; 44:54; 52:20; 78:33; 56:18,19,22,23,35; 55:56; 38:52; 18:31; 76:21;
55:76. We shall be in gardens of hydroponics, and rivers would be flowing beneath us
(Q.2:25 and 38 other verses). We have also been informed that climate of Paradise is
temperate. There will be immortal male youths serving us (Q.56:17-19; 52:24).
(28) Although grammatically the bee is also female, how did the Prophet

know that it
is the female bee that collects the nectar (Q.16:68, 69)? More amazing is the fact that
our leader Prophet Muammad

had not studied entomology in a medical school, nor


had any knowledge imparted to him in Mecca.
(29) How did the Prophet

know that the body of Pharoah was mummified and has


been preserved as a lesson for mankind, when the graves of the pharaohs were not dug
up as yet and we were told about this some thousands of years later? While pursuing
Moses army, Pharaoh was drowned (Q.2:50; 8:54), then his body floated, was cast on
land, and preserved as a permanent lesson to mankind (Q.10:92).
I have provided the above data to support the actuality of the physical ascension of
Prophet Muammad

which is not beyond the acceptance of anyone who has implicit


faith in the power of Allah, and is also in touch with recent scientific developments in
space travel. Moreover, Allah Himself says in Q.38:88 that the truth of all that is in the
Quran will manifest itself after a while. However, as Muslims, we should have implicit
faith in the Unseen, otherwise my theory and postulates given above could be discarded.


CHAPTER VI: Islam the perfect religion

How religion was perfected
The word religion is derived from the Latin noun religio, which denotes sincere and
earnest observance of ritual obligations with due reverence. All religions teach mankind
the avoidance of sin which may present itself in various garbs, and also to improve their
morals so as to lead them toward a state of spiritual purity by reminding them constantly
of God-consciousness.
The Western historians write that religion evolved from atheism (from the Greek
word a meaning without and theos meaning deity) signifying that the people did not
believe in the existence of God or gods. This preceded agnosticism (derived from Greek
agnostikos meaning, not knowing), a stage, when the people were not certain whether
God existed or not. Later, some believed in duo-theism, the god of evil and the god of
virtue, and then monotheism, belief in one God. There are also many who believe in
three gods, the example being the Trinity of Christians and Hindus, while some believe
in many gods. The ancient Egyptians believed in the Trinitarian group of Osiris, Isis and
Horus while the Hindus had Brahma, Vishnu and Shiva, and the later Christians
described God as God the Father, the Son and the Holy Spirit.
Scientists tell us also that all of us have descended from one person, who was born
in Africa. Initially, the knowledge was passed on orally from one man to another and
much later when writing was developed it was transmitted through written records.
During the course of time, mythologies developed in different parts of the world with
stories of humans interacting with gods. There are myths going back to 5000 B.C. in the
Ancient Near East (of 4000 B.C. Sumer; 2000 B.C. Canaan, Egypt, and others; 1800 B.C.
Babylon), Scandinavia, and India. They speak of gods and goddesses of fertility, ocean,
knowledge, fire, earth, etc., with names peculiar to different dialects. In 3000 B.C. the
Egyptian thought created new ideas about god-head, each town having its own
particular god in the shape of an animal and later these were given human bodies with
human attributes. Magical power was contained in the hieroglyph of a spectre or a rod.
The Egyptians had their own Trinity of gods based on the family of Osiris (the fertility
god), Isis (goddess of healing) and Hirus (who got control of the eye of Ra). Later,
Egypt moved towards a single creator of a monotheistic religion, symbolised by the Sun-
god Ra.
In ancient Egypt, the Crocodile, the Dog, the Bull and the Ibis were worshipped.
Later on, as mans knowledge grew, the Egyptians worshipped heavenly bodies besides
worshipping idols, as in times of Abraham (Q.29:25). The Queen of Sheba (Sab)
worshipped the sun, stars, and the planets, just like the people of Abraham. Then, they
had deified men and women, and called them gods and goddesses who quarrelled,
hated and lived like human beings.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 436
Mixtures of nature worship, astral worship, hero worship and worship of abstract
qualities resulted in superstitions. The pagan deities in and around the Kabah included
Lt, Uzza and Mant. The 360 idols established by the pagans round the Kabah
probably represented the 360 days of an inaccurate solar year. There was tree worship,
nature worship, serpent worship, animal worship, phallic worship and the worshipping of
mother goddess. There were many gods in Rome and the Romans also worshipped
Ceasar. Zeus (father of Hercules) was the god of gods in Greece, and Kronos (or time)
was the father of Zeus.
It is said that men from Central Asia came to India in 2000 B.C. They wanted to stay
separate from the locals and hence they introduced the caste system, viz. Brahmins
(Varuna was the patron god of the Brahmins); Kshatriyas (second level of the caste
system of professionals and warriors); Vaisya (class of merchants and farmers occupying
the third position); and Sudras (the lowest of the caste system, the labourers). The
Trinity of the Vedic gods comprised of Agni (god of fire); Surya (Sun god) and Indra
(god of the Kshatriyas). The later Brahmanic gods were also the Holy Trinity or Trimurthi
of Brahma, the creator; Vishnu, the preserver of life (his consort being Lakshmi, the
goddess of beauty and good fortune); Shiva, the god of fertility, destruction and death
(his consorts being Durga, Kali, Ganga, Parvati and Uma).
The Persians called themselves Aryans. About 600 B.C. Zoroaster (Zarthust)
postulated two deities, Ahura Mazda the benevolent and Angra Mainyu the malevolent,
who were constantly at war with each other. They eventually merged into one god
Ormuzd. Angra Mainyu became Ahriman. Zoroaster wrote the Zend Avesta and
hypothesised that when a man dies, the spirit waits for three days on Earth. On each of
the three nights, it reflects on what it had said, thought and did, after which it has to
cross a bridge which will decide the outcome. Because some kinds of ethics and morals
are similar in all human beings, and they are also mentioned in the pagan, Hindu,
Egyptian, Hebrew, Christian and Islamic scriptures, it is alleged that they have been
copied from earlier ones. Every religion has a way of life, leads to a particular way of
living and to a particular outlook on life, which is appreciated only by its adherents but
frowned upon by people of another religion. Although some religions teach beliefs that
contradict those of other faiths, people believe their own religion as the absolute truth,
hold on to it and defend it with fierce determination. In fact, some men never do evil or
good so perfectly as when they do it from religious conviction.
However, we Muslims believe that Adam, the first man who set foot on planet Earth,
was a Muslim, thus signifying his true submission to the One deity. Throughout the ages,
since the time of the Prophet Adam, revelations came to succeeding prophets to correct
the wrongs prevailing in the people at the time. All these prophets are accepted as
Muslims for the same reason of their submission to Allahs will. Names of the prophets
mentioned in the Quran are: dam (Adam); N (Noah); Idrs (Enoch); Hd; li;
Ibrhm (Abraham); L (Lot); Isml (Ishmael); Isq (Isaac); Yaqb (Jacob); Ysuf
(Joseph); Shuaib (Jethro); Ayyb (Job); Msa (Moses); Hrn (Aaron); Dhl-kifl
(Ezekiel); Dawd (David); Sulaimn (Solomon); Ilys (Elias); Al-yas (Elisha); Ynus
CHAPTER VI: Islam the perfect religion
437
(Jonah); Zakariyy (Zachariah); Yaya (John); s (Jesus); Muammad

, peace be
upon them all.
The problems varied from people to people. Some communities lacked desirable
qualities while anti-social customs prevailed in others. Allah sent different prophets to
these communities, who emphasised and preached against a particular type of sinful
custom that was present in their era, thus concentrating on a narrow spectrum of
wrong-doings, some of which were:
(1) Hbl and Qbil. (Abel and Cain are not mentioned in the Quran by name but their
names can be found in the Jewish scriptures). The story of the murder of Abel (Hbl) by
his elder brother Cain (Qbil) is narrated thus: Adam had ordered his 22-year old son
Qbil (Cain) to marry the twin sister of Hbl (Abel), Labda by name, who was 2 years
younger but not as beautiful as his own twin sister Aqlma, whom Cain preferred to
marry. Adam ordered them to make their offerings to God, thus referring the dispute to
Him. Cain offered some useless fruits and vegetables of little value, while Abel offered
the flesh of his best fat sheep. Cains offer was refused but Abels offer was accepted by
God because Abel was a righteous man. Hence, Cain got jealous and killed his 20 year
old pious younger brother Abel. When Cain was about to kill Abel, Abel did not retaliate
but said to Cain: If you raise your hand to kill me, I will not raise my hand to kill you,
since I fear Allah. I will allow you to draw your sins as well as mine on yourself, and you
will be among the companions of fire. (Q.5:28-29). After murdering his brother, Cain did
not know how to dispose of the corpse until he saw a raven scratching the earth and
raising it over another dead raven, showing him how to dispose of the dead body
(Q.5:31). Thus the first grave in history was dug and the first homicide was recorded.
(2) Noah was a prophet who advised his people to worship Allah and develop taqw
(Q.71:3). By this time, humanity had turned towards evil in large numbers, with the
result that a massive warning was delivered by Allah in the form of flood that destroyed
most of them. Noah survived the flood because of his absolute faith in the One and Only
God in this world of unbelief and took his flock to safety in the Ark which landed on Mt.
Judi. He lived 950 years (Q.29:14). We are advised to retain it in our memory and recall
the lessons of the past (Q.69:12).
(3) Jonah (Ynus, also known as Zun-nn: man of the fish). Jonahs mission was
addressed to the city of Niniveh, which was steeped in wickedness. Like all the
messengers before him, he was rejected by the people when he tried to tell them about
their evil ways. Ynus lost patience and asked for Allahs wrath to descend on them.
Rather than patiently continuing with his preaching in Niniveh, he hastily boarded a ship
(Q.21:87). But the people of Niniveh repented and were granted Allahs forgiveness,
while a storm engulfed the ship in which Yunus was travelling. Frightened of stormy
weather, the sailors who thought Ynus to be a bad omen threw him overboard where
he was swallowed by a whale. Inside the whale, Ynus turned to Allah and repented for
his blameworthy act (Q.37:142-143). The mistake that Ynus had committed might have
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 438
been the anger during prophetic office, possibly because of frustration. But once he
praised God while in the darkness in the belly of the fish, he was hurled onto the shore
by Allahs mercy and returned to his people to carry on with his mission.
(4) Prophet Ibrahm A.S. known as Khallullh (the friend of Allah) was a Muslim and a
hanf (a believing monotheist), but his people including his father zar, used to worship
idols and the celestial bodies. One day, when there was nobody in the village, Prophet
Ibrahm took up an axe, smashed all the idols except the largest one and then put the
axe in the hand of the chief idol. When the people returned, they asked Ibrahm, if he
knew who was the person who had smashed the idols? He replied it was the chief idol
who did it. Since they knew that the idol could neither see nor hear or speak, they
refused to believe Ibrahm. However, though the absurdity of worshipping such useless
idols instead of the One Creator became apparent and Ibrahm pointed this out to them,
the people refused to listen to him. They were angry with him for tampering with their
beliefs and their rituals, and put him in a bonfire to burn him alive but the fire became
cold by Allahs command and did not harm him at all (Q.21:69). All the subsequent
prophets mentioned by name in the Quran were born from Ibrahms lineage. The main
reason for Ibrahm and Ismal settling in Makkah was that Ibrahms off-springs should
not worship idols (Q.14:35) and that they should be steadfast in prayer (Q.14:37). They
should not worship what they have carved out with their own hands (Q.37:95-96).
(5) Ismal (the eldest son of Ibrhm); Idrs (Enoch) and Zulkifl preached constancy and
patience (Q. 21:85). The sufferings of Isml began in infancy but his steady submission
to Allahs Will was reflected in the title he earned as Dhabullah (the Sacrifice to Allah).
(6) L was Ibrahms nephew; he was a righteous and pious man (Q.21:74). He was
sent as a trustworthy prophet to the city of Sodom to warn the perverse and
homosexual inhabitants. They did not listen to Prophet L so the angels told him to
leave the city before morning, as the city would be destroyed. When calamity struck and
the homosexual inhabitants of Sodom perished with the city (Q.27:55-58: 11:77-83), L
was saved with his family, except for his wife.
(7) The Thamds would not surrender the religion of their fore-fathers (Q.11:62) and
scorned the idea of the Day of Judgment (Q.69:4). They would not allow animals to
graze on common lands which in reality belonged to Allah. Prophet leh asked them to
allow a she-camel to graze in the open grasslands but they killed her. leh preached
against dishonouring the symbol of Allahs bounty and denying others the gift of Allahs
spacious earth, e.g. grazing rights on common lands.
(8) The people of Madyn were mischievous and would give short measure and wrong
advice. Prophet Shuaib (Jethro, father-in-law of Moses, and a grandson of Madyn who
was a son of Ibrahm) preached against such fraudulent dealings. He advised them not
to be miserly in their gifts to men, not to do evil on the streets, and not to sit down in
every avenue thereby turning them away from the Path of God and making the Path
look crooked for those who believe in Him (Q.7:85-86).
CHAPTER VI: Islam the perfect religion
439
(9) The people of d lived immediately after Noah. They were handsome and arrogant
because of their prosperity. They also used brute force, believed in superstitions,
ancestor worship and false gods. Prophet Hd preached against such practices.
(10) Ayyb (Job) was an example of patience while suffering the loss of his son, lack of
self-confidence, and his affliction with disease.
(11) (Firawn): Pharaoh. In the Quran, Firawn was the king with whom Moses and his
elder brother Hrn (Aaron) had to deal. Pharaoh declared himself as the God Most High
(Q.28:38) and treated the Israelites as slaves using them as forced labour. When his
astrologers told him that one day an Israelite would be born who would defeat him, he
commanded that every Israelite boy be killed. (When a want of servants was noticed, he
legislated that boys should be killed on alternate years, which explains how Hrn, being
elder than Msa, was saved). Firawn threatened the magicians of the court with
dreadful punishment when they prostrated to Allah (Q.7:120-121; 26:46-47), but just
before his death, he himself repented and accepted Islam, though his repentance was
not accepted. Death-bed repentance is not accepted in Islam (Q.4:18). While pursuing
Moses army, he was drowned (Q.2:50; 8:54), then his body floated in the water only to
be cast on land, and was preserved as a permanent lesson to mankind (Q.10:92). (Could
it be possible that Moses who was a knowledgeable prophet having been trained in the
Royal Court of Pharaoh, knew about high tide and low tide, and crossed with his men
when the tide was low while Pharaoh and his army got caught in the high tide of the
Red Sea when they followed Moses, and was drowned?) There is another theoretical
possibility. The average depth of an ocean is 2.5 miles and by comparison, Mt. Everest is
5.5 miles high. Undersea earthquakes cause tsunamis or huge waves, sometimes 200
feet high. Many volcanoes appear on sea-beds and even islands form due to
earthquakes. (Three classes of earthquakes are now recognised: tectonic which are most
destructive; volcanic; and those artificially produced by underground nuclear blasts). In
Q.26:63, it is mentioned that Prophet Moses A.S struck the sea with his rod which
divided the sea and both sides became like huge mountains. Pharaohs army might have
been caught in between these newly-erupted mountains and got drowned. (Another
logical explanation is provided by the destruction of the island of Thera, which may have
produced tsunamis reaching to this area. Scientists have calculated a difference of 20
minutes between the two waves. When one wave passes, the water level recedes much
below the actual level. So, Moses and his men might have passed during the twenty
minutes interval while the Egyptians got drowned when the second wave came).
However, no matter what explanation we give, in the final analysis, we have to accept
the truth of this event as a Quranic verity and a miracle ordained by Allah.
(12) David and Solomon preached against injustice and failure to proclaim Allahs Glory.
They made full use of their God-given faculties of speech and power of wisdom and
judgment.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 440
These and many other lessons learnt during relevant periods in the history of
mankind beginning with dam, finally evolved into a complete religion through prophets
Moses, pbuh, and Jesus, pbuh, to the last prophet, our leader Muammad

- a holistic
code of life encompassing a broad spectrum of human values, viz. spiritual, physical,
intellectual, financial, moral and social, a new and refined concept in thought, feeling
and action and in fact, a new world order. Finally Prophet Muammad

was ordered to
proclaim Allahs Word so as to fulfil his mission (Q.5:67). Just as Allah is the God of all
the worlds, Prophet Muammad

is a messenger for the whole of mankind. As the


religion of Islam was completed during the office tenure of Prophet Muammad

it
would be interesting to trace back the history of pre-Muammad Islam.
With the prophethood of Muammad

, man was forbidden to worship any created


being and commanded to worship the Creator, Allah, Who is the One and Only, and Who
created a product of His Will, viz. the universe with its inhabitants. The Prophet

put a
stop to worship of man by man and helped to liberate people from exploitation. To
create a healthy social order, Islam stressed protecting the honour of every individual. It
forbade people from accepting scandalous news as facts (Q.49:6). In case a man was in
possession of facts, he was obliged to give evidence to help others (Q.2:283) but false
evidence before a court of law was made a crime (Q.24:4). Thus Islam guaranteed
justice to every individual. In order to ensure its implementation, mans action was
divided into duty toward God (huqq allh) and duty toward His creation (huqq al
ibd). The Prophet

made clear in his adith that masters should treat their slaves as
their brothers and female captives as their sisters, if not in faith, at least in humanity. He
said: Your servants are your brethren. Allah has put them under your control. He could,
if He willed, make you under their control. Thus, whoever has his brother under his
control, let him feed him of his same food and dress him of his same dress. Never saddle
them with work that goes beyond their capability. If the work happens to be somehow
difficult, lend them a helping hand.
All the previous prophets were sent to warn a particular community but Prophet
Muammad

was sent once and for all, for all mankind. Hence he is known as the
seal of the Prophets. The Prophet

was sent to proclaim: O mankind! I am a


Messenger of Allah unto all of you. (Q.7:158). He infused all aspects of religion into
man. A homo religious Islamicus (a religious Muslim) is one in whom food, work, money,
knowledge, joy, sorrow, time, space, earth, sky and the human body itself carry a
religious meaning. This includes such sacred rites and ceremonies in life as births,
aqqahs, circumcisions, weddings and funerals. We Muslims believe in all prophets
(Q.3:84). All the prophets were told that another prophet would come after them
confirming what they preached, and they all said, We agree, (Q.3:81). His name shall be
Amad (Q.61:6), which is one of the names of Prophet Muammad

. Another of his
names is qib (the last and final one).
CHAPTER VI: Islam the perfect religion
441
Just praying and telling people that they must espouse goodness and forbid wrong-
doing is not sufficient. We must be exemplars ourselves in our actions, so that others
would emulate us. By our own example, we have a unique opportunity to transform the
lives of hundreds of homes into happy ones. We should always bear in mind that all
religions teach that the life of a believer is equal in value to that of a non-believer; that
we are all fellow human beings, that freedom of religion is a fundamental human right,
and that neighbours include believers as well as non-believers.
We are commanded by Allah to render (i) justice, (ii) isn, i.e. something better in
return, (iii) help to relatives liberally; and also to forbid (i) all shameful deeds and
lewdness, (ii) injustice, (iii) wickedness and rebellion (Q.16:90). We are advised not to
partake of pork, alcohol and other intoxicants; not to be proud and boastful (Q.57:23);
not to envy anyone whom Allah has granted more bounties than ourselves (Q.4:32);
speak kindly to people (Q.2:83); men also must preserve their chastity through their
wives (Q.70:29). In fact, the Holy Quran first advises men to be chaste (Q.24:30) and
then women (Q.24:31).
Even the finer points about religion were stressed in Islam, e.g. verify rumours
(Q.49:6); dont laugh at others, they may be better than you, and dont be sarcastic
(Q.49:11). Never say I am better than he because these are Satans words (Q.7:12).
Avoid suspicion and dont backbite (Q.49:12), and deliver trusts back to their owners
(Q.4:58). The Quran contains hundreds of such advices and guidelines. Allah himself
had decreed that He and His Apostle would prevail (Q.58:21). Some of the Apostles
sayings:
(1) Indeed the gates to goodness are many, viz. glorifying God, enjoining the good
and forbidding the wrong, removing any source of harm from the road, listening to the
aggrieved, guiding the blind, showing the seeker his need, striving as far as your two
legs could carry you; giving succour to him who asks; carrying with the strength of your
arm the burden of the weak. All these are acts of charity which are an obligation on you.
(2) A Muslim is he from whose hands and tongue others are safe.
(3) One from whose persecution and mischief the neighbours are not safe is not a
Mumin.
(4) If a person sleeps after having his fill but his neighbour remains hungry, the
former has no faith in Allah.
Muslims should not condemn another's religion. In fact, we should remember that
there is no compulsion in religion (Q.2:256). Your religion is yours, and my religion is
mine, (Q.109:6). We are specifically warned in Q. 6:108 not to pass unworthy remarks
at other peoples deities lest they spitefully blaspheme Allah. However, we Muslims
neither believe in the Holy Trinity of the Christians nor the Holy Trinity of the Hindus, but
we firmly believe in the Absolute Unity or the Oneness of Allah (Q.16:22). We are
commanded to believe in One God, not two (Q.16:51), neither three (Q.4:171) nor many
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 442
(Q.12:39; 21:22; 23:91). On the Day of Judgment, each one will be judged by ones own
scripture, including polytheists (Q.22:17; 45:28). We are reminded in Q.5:48 that each
community has been given a Law (i.e. rules of practical conduct) and an Open Way.
Allah could have guided all of us to the right path (Q.16:9) and make all mankind
conform to a single religion but Allahs Plan is to test us in what He has given us,
whether in money, looks, profession, skill or religion. So we have to strive hard to
acquire good virtues. Islam lays particular emphasis on actions. In Q.2:139, Allah says:
.' .

' .

Lan amluna wa lakum amlukum meaning: We are


responsible for our own deeds and you for yours. A Persian proverb says that we will go
into our own graves and nobody elses.
The way of life and the religion approved by Allah is Islam. _
.
' .'

'


Innad Dina Indal Lhil Islm (Q.3:19) and that no other religion will be accepted from
mankind except Islam (Q.3:85). Moreover, as Allah reminds us to call on Him making
our religion sincerely His (Q.7:29), we shall now say a few words about Gods approved
religion - the great, dynamic and balanced religion called Islam, which is universal. Islam
provides for all the seasons of life from birth to marriage, childhood to old age, death,
bereavement and the Hereafter.
Islm
The word, Islm, is derived from the root word salm or salm meaning peace or from
silm meaning submission of our will to Allah. Islam is devoted to the preservation of
peace, peace with the Creator, peace with oneself, peace with the environment and with
the community at large. It is a comprehensive way of life, thought and feeling. Salm
means Source of Peace and Perfection in Q. 59:23 and is one of Allahs Most Beautiful
Names. There are many persons by the name of Abdus Salm. If we would like to enter
the religion of Islam, we must necessarily surrender to Salm, i.e. to Allah. Dr us Salm
is the Abode of Allah in Paradise where we hope to meet Him.
An acronym of I Shall Love All Mankind also represent the true Spirit of I s l a m. If
we want to live in peace with ourselves, we say: ' : . '

'

Assalmu
Alyn wa Al Ibdil lhis lihn (peace be upon us and upon the righteous servants) in
our prayers in tashahhud. If we want to live in peace with our fellow-Muslims as well as
non-Muslims, we must say Assalmu Alykum to friends and also to strangers on
meeting them. Moreover, after termination of our prayers, we must recite the same to
the recording angels who may be residing in our right and left cerebral hemispheres. In
Q.24:61, we are advised to greet one another with a greeting from Allah.
If we are righteous, when we die and meet Allah, He is going to greet us by saying
' (Q.33:44). This frequently repeated dua at the termination of prayer
means:
' ' ' '
.


.
.

.
' .
.

.'.

'

.

CHAPTER VI: Islam the perfect religion
443
' ': .': :'.

''. _': .. :

Ahumma innaka antas Salm, wa minkas Salm, wa ilyka yarji us Salm; ayyin
Rabban bis Salm; wad khiln f draka dras salm; tabrakta Rabbana wa ta lyta y
dhil jalli wal ikrm. O Allah, indeed You are the source of peace; and from You, security
is assured; and to You, all salutations return; greet us, O Allah, with Salmun Alykum
(when we meet) and make us enter Your House, the Abode of peace and tranquillity.
Indeed you are Blessed and Most Exalted.


Salmat is derived from salm. It means well-being. The World Health
Organisation defines health or well-being as not merely absence of disease and infirmity,
but as a state of complete physical, mental and social well-being. Islam works towards
such a goal because of (a) the physical exercise during prayers, amounting to more than
30 minutes a day; (b) a sound mental condition as a result of peace with the Creator,
with oneself and with the surroundings. During prayers, serotonin, encephalins,
endorphins and other neurotransmitters are released by the brain which are responsible
for the tranquil state; (c) peace and security which is assured for the future, in the
House of Allah (Dr us Salm).
Islam is Din-al-Firah, the natural religion of monotheism at birth, found in every new
born. Allahs handiwork is established according to the original pattern on which He
made mankind, and this will never change (Q.30:30). We learn from adth Al-Bukhri
and Imm Muslim that: Every child that is born is born upon the Firah, (towards the
religion of monotheism) but his parents make him a Jew, Christian or a Zoroastrian. In
this adth, the Prophet

did not mention that his parents make him a Muslim, because
it is understood that every child is born in the standard religion of Islam, which is
monotheism coterminous with total resignation to Allahs Will. Islam is as old as our first
father Adam, and as young as the latest infant just born. Since every child is born in a
state of submission to God, we should live as Muslims and also die as Muslims:
_ '. '

Fa l tamtunna ill wa antum Muslimn means Then die not


except as Muslims, i.e. in submission (Q.2:132), because the religion approved by Allah
is Islam (Submission to His Will) (Q.3:19) which should continue in this life through
death into the Hereafter. This concept of total submission of oneself to the One Deity,
i.e. Allah, is in itself responsible for the satisfaction, serenity and tranquillity of man.
Once we accept willingly that whatever Allah does for us is the best for us, it would lead
to secretion of many neurotransmitters by the brain such as encephalins, endorphins,
dopamine, serotonin and others. It is postulated that this peaceful and desirable state at
death marking the termination of this life continues via Barzakh to the Hereafter.
Fastidious compliance with the verses of the Quran means that we must read them,
heed them and implement them, to become evolved as the best of mankind.
. ' '

.

.

_. ' _. ..


Kuntum khyra ummatinn ukhrijat linnsi tamurna bil marfi wa tanhavna anil munkari
wa tuminna billhi: You are the best of peoples evolved for mankind, enjoining what is
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 444
right and forbidding what is wrong and believing firmly in Allah (Q.3:110). The test of
every religious system is the man that it makes and how he treats those persons who
cannot do him any good as well as those who cannot fight back. The Muslim starts off
with truth and progresses from truth to truth, and knows fully well where he is going
when he dies - to the Absolute truth, i.e. to Allah.
Islam is the religion of baptism, baptised not by a human being but by Allah Himself.
We take on a symbolic colour from the Beautiful Attributes of Allah.
'

' ' .

_.: < .

ibghatul hi waman asana minahi


ibghatunn wananu lah bidn: meaning: (Our religion is) Allahs own dye: and who
has a better dye than Allah? And it is He Whom we worship. (Q.2:138). Muslims have a
personal relationship with Allah, a relationship free from priest craft or official clergy.
The Muslim has no difficulty in knowing what the noblest act is. He does whatever
pleases his Creator, i.e. his actions conform to Allahs Will and pleasure. To him all that
pleases Allah is desirable and all that displeases Him is evil. In so doing, he becomes a
treasure of spiritual enlightenment offering free advice and assistance to needy persons.
Prophet Muammad

will never return to this Earth, and therefore, it is we who


have been designated to shoulder certain responsibilities to propagate his duty, which
was solely to fulfil Allahs mission (Q.5:67). If the Messenger is dead, it does not mean
that his message is dead. For us to be called by Allah the best of people, we must do
our utmost and prove our worth so as to be included in Q.3:110. We cannot judge Islam
by the present-day Muslims who have very far to go to reach the required standards.
These days we stand with folded hands and an apologetic attitude. The teachings of
Islam have remained the same throughout the ages, but Muslims are not today what
Muslims were before. Islam need not be reformed but many Muslims should be.

Islamic dawah: Invitation to Islam is called Islamic Dawah. Through a
Muslim, others including non-Muslims, can benefit from the supreme vision and from the
good that has come to the Muslim. Dawah is for Muslims as well as for non-Muslims.
The Muslim has to achieve felicity through unceasing effort. Muslims carry the heavy
burden of social responsibility and the mission of fighting evil. For our Dawah not to
have negative effects, we must live a life as Muslims should, by living up to certain
Islamic principles of adab (etiquette) and akhlq (manners).
If we confront a Hindu or a Christian that his god is no God, that his religion is no
good, his customs and food are unhygienic etc., the chances are that he will either walk
away or curse Allah and reply that we Muslims are stupid because we cannot understand
their way of thinking, that we are terrorists, and womanisers etc. Allah warns us that we
should not curse other peoples deities lest they curse Allah out of spite (Q.6:108).
However if we give a hungry person a meal or some clothes, or a needy person some
money and then invite him for the Friday prayers, he may get attracted towards Islam,
and will be interested to know more about it. With time he may ultimately embrace
CHAPTER VI: Islam the perfect religion
445
Islam whole-heartedly if God helps him. This second approach is the true Islamic
dawah.
Dawah is not dogmatic but intellectual, with presentation of rational truth, open to
questions and answers. In Q.16:125, Allah advises us to invite people to Allahs Path
with intelligible preaching, wisdom and grace. It should always keep itself open to new
evidence and scientific discoveries. There is no chapter in the Holy Quran in which Allah
has not made an earnest appeal to reason and intellect. Prophet Muammad

is
reported to have said: Faith is not complete if it is accepted unquestionably. Moreover,
Allah trains us in giving ready-made answers whenever questions are asked, some
examples being Q. 2:186; 2:215; 2:217; 2:219; 2:220; 2:222; 5:4; 7:187; 8:1; 17:85;
33:63 and others.
There is no coercion in religion (Q.2:256). It must be with the free consent of the
called. We must debate and discuss intelligently, and for this, we must have a fair idea
of comparative religion, and a much better knowledge of our own. At the same time, we
should not belittle the honesty of scientific thought in others in order to justify our own
ignorance in any particular subject. We should not argue with people of the scripture
unless with something better (Q.29:64). If we are ignorant, then it is better not to do
Islamic dawah to a more educated person of another religion, lest he influences us to
change our religion to his. Simple dismissals of another persons beliefs are a sure way
to get him to dismiss our own beliefs. History has shown us that there is no benefit in
arguing about religion and in fact, such procedures have done mankind much harm.
Why should we worry when we already know that Islam shall prevail over all religions
(Q.61:9). George Bernard Shaw says, If any religion has a chance of ruling over
England, say, Europe, within the next 100 years, it is Islam.

Who is a Muslim and what image should he project?
Islm means surrender to Allah of our whole being, not of just some of our possessions,
e.g. money. Islamic life is a path of continuous struggle and sacrifice par excellence, to
make us both inwardly and outwardly Muslims. Allah advises us that we must put the
love of Allah, His Messenger, and striving in His cause, before our family members,
wealth and business (Q.9:24). The declaration of the shahdah which identifies one as a
Muslim is not only verbal, but requires constant acting on it for him to become a better
Muslim, viz. a Mumin. A Muslim has to fight on all fronts with false gods outside and
inside him, and strive with his belongings and his self (Q.49:15) to become a Mumin,
who is a step higher on iral Mustaqm. Each one of us can make a contribution to the
society, especially if we become innovators and set the trend, rather than becoming
imitators or duplicators. After all, what is a society but an individual multiplied? We
should not drift on the ocean of life being tossed here and there by every new wave and
fashion.
For us to be in Dn ul Qayyimah (the Right Religion), Allah has commanded us to
follow three requisites in Q.98:5, viz. (1) have firm faith in Him and worship Him with all
sincerity by obeying His Commands, (2) establish regular prayers and (3) practise
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 446
regular giving of zakt. By doing this, we become the best of communities evolved for
mankind, enjoining what is right and forbidding what is wrong (Q.3:110; 16:90). Each
one of us has something valuable to offer to the person we meet or to the society. They
come into our lives for a particular purpose and we enter theirs for a special reason.
Today may present us with opportunities to reach out to someone who needs either
physical, spiritual or financial assistance, or advice or direction.
Islam teaches equality, care and sharing. None of you can be a true Muslim unless
he wishes for others what he wishes for himself, and unless he loves his fellow-men for
only Allahs sake and not out of any selfish motive. (adth; Masnad Amad). Muslims
consider themselves on a special mission on this Earth with responsibilities and trusts to
fulfil. They are expected to leave this planet Earth qualitatively better than what they
inherited. We must fulfil all obligations, social, spiritual, matrimonial and environmental
(Q.5:1). Fulfilling all obligations is a cardinal feature of Islamic ethics. If we fail to keep
up our promise, then we simulate Satan (Q.14:22). The penalty for violating any of the
commandments is to feed ten poor people with the same food we eat or free someone
from being exploited from a status of slavery (Q.5:88). The task of a Muslim in a
minority scenario is firstly to be recognised, then respected, then accepted, without
losing the unique features of the Islamic identity. We should be an effective and radiant
part of the society. And even if we are small in numbers in any country we should be
strong in faith. Sometimes, what a man or woman can do single-handedly, a whole
community cannot. We must never doubt that a small group of thoughtful, committed
Muslims can change the world. Indeed, it is the only thing that might. How often, by
Allahs will, a small force has vanquished a big one? (Q.2:249). Sometimes, in every
work of another genius, we find our own abandoned thoughts.
The image that a Muslim projects, as a minority, may have global implications. He
could preserve his Muslim identity by behaving in a gentlemanly Islamic way, and yet be
sociable. Isolation is a form of inaccessibility and a loss to the society which is struggling
to move forward. Muslim minorities should be aware that they do not set the rules. They
must influence the social values and hence the decision making. The aim is not mass
conversion of others to Islam but rather to convince people of the reality and truth which
Islam offers.
The best approach is a non-apologetic approach which will not compromise Islam
and its value system. For us to project the right image as a minority group in any
country entails strict adherence to all the Islamic principles of morality, business ethics,
trustworthiness, good thoughts, words and deeds, charity, etc. As a minority, we must
stick together, help and protect each other to find Islamic solutions for all of us. The
objective should be to unite and grow into a solid ummah, while facing all mischievous
intrigues of the modern world confronting us and eroding our progress.
Being imperfect, we are bound to have flaws, some hereditary, some acquired. But
unless we try, we will never know what we can do and what we cannot. To achieve
perfection, we must try to change ourselves. Each one of us should try to improve those
we encounter. When we plant trees, we may not be able to sit under their shade or reap
CHAPTER VI: Islam the perfect religion
447
the fruits during our life time, but some time later, others will. This can be done by our
own example of unselfish service and by encouragement, not by exploiting their
weaknesses. The more we help others, the better they will become. This also leads to
the improvement of the person within us and by extension, the community. We mature
through helping others. Prophet Muammad

said None of you truly believes until he


wishes for his brother what he wishes for himself .
The ideal Muslim is sure of himself both in this world and in the Hereafter. He is
always striving towards falh i.e. success, prosperity, unfolding of oneself and freedom
from anxiety. Every contact by a good Muslim with any other person may impart a quota
of spiritual dimension.
A Muslim is not a problem to the society. He is a provider of solution to the
problems. Muslims carry the heavy burden of social responsibility for fighting evil in the
community. To be a good Muslim, one has to exert his maximum effort (jahd) and
perform his jihd of critical thinking, evaluation and performance. (Unfortunately, jahd
has been incorrectly translated by the West as a call to fight non-Muslims in defence of
Islam. The root word of jahd is jahada meaning to strive for a better way of life. Jihd or
ijtihd means to exert maximum effort in the struggle within oneself, be it for self-
purification, suppressing primitive animal instincts or achievement of some noble goal.
This also includes fighting to defend ones life, religion and land. It does not mean
exclusively a holy war as propagated by the West. The holy war was a term coined by
Europeans themselves for Crusades, which meant war against Muslims. Taqld (literally
imitation or copying) accepts blind following of any particular decree, limits legal
decisions and repeats previously established orthodox Islamic rulings. Taqld discourages
independent creative interpretation of jihd. (In Q.22:78, we are asked to strive in
Allahs cause as we ought to and as is His due).
In the ideal Muslim home, meals are eaten together, beginning with Bismillah with
the first morsel of food and ending with al hamdu lillah after the last one. The Muslim
home is a place where the Quran is recited, alt (prayer) is performed and everyone
has a sense of time and place, time of the alt and the place determined by the
direction of the qiblah. The Islamic protocol demands that seniority is respected and that
younger ones listen to the elders.
A good practising Muslim has the qualities of taqwa, sadaqah, infq and others.

Taqw: There is no word in English that would carry the comprehensive meaning of
taqw, which comprises fear of God, God-consciousness, piety; protection against evil;
righteousness; duty to Allah; abstinence; self-restraint or guarding ones tongue, hands
and heart from evil leading to good conduct; observance of the Divine Ordinance in
every walk of life; love of Allah; preserving or guarding oneself from sins of omission and
commission. Some of these meanings are interchangeable in English (e.g. Q. 2:21;
2:197; 47:17). We need to practise taqw (Q.2:189) if we wish Allah to be with us
(Q.16:128). He will then acquit us of our evil deeds (Q.65:5), make us prosperous
(Q.3:130) and bring Paradise forward for us (Q.26:90). There are some persons who do
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 448
not fear God. Shaikh Sadi says: I fear God and next to God I mostly fear them that fear
Him not.
Taqw is derived from waqa meaning to protect oneself from Gods punishment by
doing only that which pleases Him. It is piety in practice. Taqw is the culmination of a
process of spiritual cleansing which instils a concept of God-consciousness in the
individual with a view to acquiring divine attributes. When a person acquires taqw, he
does nothing that would displease Allah. How to attain the love of Allah? We have to
seek His help in loving Him five-times daily in our prayers; and be mindful of living and
doing whatever we do between the prayer times as if He is watching us (Q. 57:4;
52:48). We should also recognise that all our actions are for His pleasure only. A muttaq
has to be constantly on the alert not to displease Allah. This can be done by mentally
stepping aside during the time from whatever he is doing and pausing for one moment
to remind himself that Allah is continuously watching his actions. Those who have
practised taqw will pass through the gates of Paradise and be showered with salms
(Q.39:73). Becoming a constant companion of God induces eternal joy as in this poem:
.:...:....

.:.-..:..


..,.<... ,. :....


On shab k t dar kenaar maa ee rooz ast; wonrooz k baa t meerawad navrooz ast:; Yaaree daareem k
meslo maanandash neest;; dar donyaa wo aakherat baa oo baayad zeest. The night that You are
close to us is like daylight; The day that passes in Your company is like a recurring
festival of Eid: We have a Friend the like and resemblance of Whom is none whatsoever;
Both in this world and in the Hereafter we should be living with Him.
Taqw is a result of sincere devotion to Allah and unselfish service to mankind. It is
established through conscious fear of Allah and after many hardships and stumbles. The
Mumin is one who has already acquired taqw and is God-conscious. He exhibits good
morals and good conduct and is an asset to the Muslim ummah. Through a Mumin, the
seed of Allahs Attributes can germinate in other peoples minds and take a firm root.
The Mumin needs to do a lot of sacrifices willingly, which should not be difficult for
him, since he has been used to cultivating that sacrificial personality all along, during the
annual month of Raman and the subsequent two months and ten days of study and
research period, following the fasting month. Taqw is the fruit of iym - the Islamic
fast (Q. 2:183-185).
'

'.

_.

Fa amm man a wat taq * Wa addaqa bil usn:


In Q.92:5-6, giving has been associated with: (1) taqwa (God-consciousness) (2)
addaqa (giving charity as in Q. 75:31), and (3) usna (asanah, a better form of
charity).

And let us now consider the Muslim ummah.

CHAPTER VI: Islam the perfect religion
449
Ummah (community): Ummah (pl. Umam) means (a) a community or nation,
(b) religion, (c) a period of time; a while as in Q. 11:8; 12:45), (d) a certain way of life
or conduct (Q.43:22).
Every community has its own rites and ceremonies (Q.22:34; 22:67) and every
nation will be called to account by its prescribed Book (Q.45:28). This is because God
has sent to each ummah a messenger (Q.6:42; 10:47; 13:30; 16:63; 23:44) and an
admonisher (Q.35:24,42) and therefore all communities will be brought to Judgment
(Q.6:108; 7:34; 10:49; 15:5; 23:43; 27:83; 45:28). Ummah refers to men and jinn in
Q.7:38; 41:25; 46:18, and all living creatures including animals and birds in Q.6:38.
The Holy Quran is a Book of Hidyah (guidance) to all of mankind. On practically
every page the whole of mankind is mentioned, not just one person. Instead of saying
I, we should be saying We in conformity with the procedure adopted by our leader
Prophet Muammad

during his Meraj, when he exchanged greetings with Allah, SWT,


on behalf of all of us: ' ': . '


.

Assalmu alyn wa al ibdillhi


lin: May the peace and blessings of Allah be upon us all and upon the righteous
servants. We must work for the community and also with the community for the
common good of the ummah. All men are Gods people, and the one loved most by Him
is the one who serves His people best (adth). The poet equates Allahs worship with
service to mankind:
,..

.;

..


Ebaadat bjoz khidmat khalq neest, b tasbeeho sejjada dalq neest. Worship of Allah is naught
without service to mankind; it is not with tasbh (rosary), prayer rug and a long gown.
And in another poem: In search of God, I climbed the topmost steeple; when I got
there, God exclaimed: Get down, I dwell among the people. The famous adth of
Imm Ali, R.A., sums up the procedure about achieving nearness to Allah:
'. '
.

.
'


At taa ato Lillah Wash Shafaqqato li Khalqillah - Obedience
to Allah, SWT, and kindness to His Creatures. The hallmark of a pious Muslim
incorporates the spirit of love, compassion, tolerance, sharing and caring, and service to
mankind.

The Bee: The humble bee is a member of an ideal community, with each bee in the
orchestra responding to the notes of other bees. This community spirit and team work
produces the sweetest thing in the world: honey. The busy bee has no time for gossip
but spends all its available time, indeed all its life, in community service. The bee is a
versatile insect and does any kind of job. In different periods of its life, it works as a
house maid, a sweeper, a food-giver, a guard, and as traffic police by its waggle dance
on the vertical sheets of honeycomb, directing others to the location of a rich source of
food. Worker honey bees have a ring of iron oxide (magnetite) in their abdomens that
may be used to detect magnetic fields and use it for navigation. There is all honesty and
sincerity and no greed or jealousy in the little humble bee. The bee is the ultimate
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 450
example of altruism. An average worker bee, a member of approximately 50,000 bees
present in the hive, makes only about half a teaspoon of honey during its lifetime. Honey
is the primary food source for the bee itself. The reason honeybees are so busy
collecting nectar from distant flowers is to make sufficient food stores for their own
colony to last throughout the winter months. The nectar is converted to honey by the
honeybee and stored in the honeycomb.
We Muslims still have to learn a lesson from this insect. There is a chapter (Chapter
16) in the Holy Quran entitled Al-Nahl: The Bee. Allah sent revelations (wa y) also to
the bee to enable it to build its cells in hills and trees as well as in mans habitations in
order to absorb whatever is good in such far away places and bring them home to
produce the sweetest thing in the world (honey), which is known to have healing
properties. When would we take an example from this humble bee and produce a
formula that would heal all rifts in the Muslim ummah? Does way (inspiration) to the
bee (Q.16:68) refer to brain waves? If so, can we Muslims get together and use our
brains? Islam has become a target of attack for our common enemy which fuels old
disputes and manipulates and exaggerates our little and insignificant differences. It is
time that we, the Muslim intellectuals, form an alliance and an Islamic think-tank. We
must identify ourselves as members of the local as well as the global ummah. Mutual
trust, partnership and co-operation are essential, if we are to use our potential to match
and/or even conquer our common enemy. There is strength in unity. God is on the side
of the strongest battalions. Just like a labour union, we too should be united both
spiritually and physically, through our works, with the global Muslim ummah.
Such a unity will not imply that various Muslim sects should ignore their own beliefs
and adopt those of others. What is required is to leave hostility behind, respect each
others opinion and plan a common strategy. Respecting each others opinion is
advantageous because it provides a wider spectrum of knowledge for debate and
discussion by both parties concerned, which would eventually lead to the common
benefit of both, and by extension, to the whole Muslim ummah. Intellect is one of the
greatest gifts of Allah to mankind. Intellectual growth could be stimulated through
differing viewpoints.

We Muslims are pathetically backward in technology: The reason for
our backwardness lies in the fact that although we have Muslim names we are not truly
Muslims at heart for we have not followed the teachings of Islam where both Allah and
the Prophet

urge us to seek more and more knowledge. We have wasted and are
continuing to waste millions of valuable Muslim man hours in arguing about trivia such
as: how long or short the beard should be; should we fold hands during prayers above
the navel or below or not at all; is elbow included in wu; what about a cap during
prayers; is singing, music and seeing pictures harm or hall; should we calculate the
time of appearance of the new moon or look for the crescent from ground level? Prophet
Muammad

told us to avoid futile and unnecessary arguments. It is not difficult to


imagine what heights we would have achieved if we had utilised this same time
CHAPTER VI: Islam the perfect religion
451
amounting to millions of Muslim thinking hours every day for exchange of scientific
knowledge and technology. We go in groups to see the moon and say subnallah
(Glory to Allah) unaware of the fact that the West has already reached the moon
decades ago and has now gone far beyond, while we are still quarrelling whether we
should allow the time of its appearance to be calculated or not. We Muslims will have no
future if we continue to live in the past and merely rejoice at the glory of our ancestors.
We cannot rise above other nations until we become part and parcel of present-day
technological advancements.
A survey of some Arab countries showed that the average government employee
spends only 27 minutes of his time working and uses the balance in drinking coffee,
reading newspapers, etc. How come the Zionists have transformed their desert into a
green oasis while we who have deserts far larger than theirs have not done a thing
about it? If we ask any Jewish student in a school to tell us about protons, electrons,
neutrons, etc., he could give us a lecture on the subject.
People can change their conditions through education, the same concept that
Prophet Muammad

preached for many years. It would be better to teach our


children science and technology than stress on unimportant subjects. If we do not wake
up and make a start now, the enemy will do what they want while we keep our eyes
closed. Oh ye faithful! Take not for intimates others than your own folk. They would
spare no pains to corrupt you. They love to ruin you. Hatred is revealed by the utterance
of their mouth but that which their chests hide is greater. We have made plain to you
the lessons, if you will understand. (Q.3:118). We Muslims definitely want peace
because Islam stands for peace but that does not mean that we are afraid. We accept
slavery to Allah and reject slavery to man.

.
'

.
Sunnatullah is the only sunnah mentioned in the Holy Quran. It means the fixed
immutable divine course in treating mankind, including the practice of programming and
implementing its specified laws. These laws never change (Q.33:38; 33:62; 35:43;
48:23). Researchers have shown recently that there is an almost perfect parallel
between the mathematics describing celestial mechanics and the mathematics governing
some aspects of atomic physics on Earth.
If Allah had willed, we all could have been one nation, and He could have forced all
of us to the True Way (Q.16:9). However, in His Wisdom and Plan is the training of
mans will. Hence, each of us in the community has to be tested separately (Q.5:48:
7:168). An opportunity is given to us individually to develop our personality under non-
restricted conditions, during the period intervening between the Rama an months and
this would be the stage or the platform that would decide our rank in the Hereafter.
Allah could have compelled all of us to do good deeds and to be good and righteous if
He wanted to, but such forced goodness bears no fruit. Only goodness that we acquire
by our own effort through His guidance is valuable. Allah has made us as individual
members of a single specie called humankind, but has also divided us into different
communities, to test us in what He has given us (Q.5:48) such as money, looks, talents,
etc. Days of varying fortune (of prosperity and adversity) are given by Allah, by turns, to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 452
human-beings. (Q.3:140). We Muslims should strive hard to become eligible to receive
this fortune. We should have high ambitions to begin with and aim much higher, as our
achievements may possibly fall below the desired level.
Among the ummah, some are righteous and some evil (Q.16:36). In fact, no one is
flawless and the best of us are weak in flesh and fallible. We tend to enjoin
righteousness on others and forget to practise it ourselves, in spite of reading the
Quran (Q.2:44). A community in which sins are committed and which could be
corrected but are not done by the community, is most likely to be encompassed by Gods
punishment, (adth) examples being Sodom and Gomorrah. When selfishness creeps
into the ummah, we differ among ourselves (Q.2:213). Such disunity causes
sectarianism. The affluence may be one of its causes, as it is responsible for confused
ignorance (Q.23:52-55). Allah always warns the affluent (Q.34:34). Whenever Allah
destroys a population, it usually begins with the affluent transgressors in the society
(Q.17:16).
The only constant factor in life and the environment is change to which we must
adapt. For alterations to occur at the top of society, it should begin with the
infrastructure. Intellectual revolution in the thought processes of the Muslim ummah is
an essential pre-requisite, before the socio-political order in the society can be changed.
We all know that Allah will help those who help themselves. Moreover, the Quran says
that Allah will certainly assist those who help in His cause (Q.22:40; 47:7). As mentioned
earlier, our qualifications in the second level of ir al Mustqm are good conduct and
service to mankind. Allah will not assist in what could be done by us. There is a Persian
proverb:
: : :. .:

Az maa harakat, az Khudaa barakat: meaning that if we make the move, then
and only then will Allah shower His blessings, often beyond expectations. By sitting
down tearful and brooding, we get depressed. Just by sitting in the middle of the road
and doing nothing, we may be run over. We must get up and get moving and navigate
our itinerary with Allahs assistance. We could never win if we dont begin. And no one
begins at the top. To climb a ladder, we begin at the bottom.
If we translate our knowledge into action, we will reap the benefits. Although on
paper, it is easy to transpose letters from ilm meaning knowledge into amal meaning
action, we must put it into practice, no matter what difficulties we may encounter.
Starting is the key, which begins with the first step. Any expert was once a beginner. No
one can be a winner if he has not made a start. We should remind ourselves that we fell
down many times as a child while trying to walk or learning to ride a bicycle, but later on
we succeeded. Moreover, we all cannot come first in the exam but we should make an
attempt. If we fail in the exam, we as mature persons must seek the reasons for failure
in ourselves.
' .'

Khidmatinn ns min khidmatillh: means Service to mankind is


service to Allah. We are expected to serve mankind if we are to be called collectively the
Muslim ummah. Without this service, Islam would be reduced to mere speeches from
CHAPTER VI: Islam the perfect religion
453
the pulpit, with Muslims spending their time and money selfishly and lavishly in the
pursuit of the comforts of this life only. We must share our time, our skill and knowledge
with our fellow-beings. By sitting in a corner of the house or the mosque and praying all
the time for the balance of our lives, we would have done no service to our fellow-
beings. Our contribution to the ummah would be near zero. In fact, the super-powers
would be glad if we do nothing else but keep on praying or dancing like dervishes 24
hours a day and feeling giddy, without acquiring scientific knowledge and sharing it with
the Muslim ummah, so that we would remain subservient and be their slaves for all
times to come. They may even pay us to continue praying night and day and not to
come out of the mosque. But Allah says:
'. _ ' _'

Inna ha l yughayyiru m biqawminn att


yughayyir m bi anfusihim: Surely, Allah does not change the condition of a people
until they bestir the prevailing conditions themselves, (Q.13:11). We need to remind
ourselves that the process of change occurs daily in our lives; in our body, cells get
replaced daily; we grow old; our personality (nafs) transforms itself through the stages
of an-Nafsa la ammrah, an-Nafsil Lawwmah and an-Nafsul Mumainnah; and our
environment and the universe changes. People can change their condition through
knowledge. It is the same concept that Prophet Moammad

had preached for many


years, without compromising the Islamic stance.
We must face realities of the rapid technological advances of modern times. Daily
changes occur in ourselves and in our surroundings and we must learn to adapt and
manage such dynamic changes as best as we can, in keeping with Islamic principles. We
should strive to the best of our ability and leave the rest to Allah. We should accept the
things we cannot change, and call it taqdr or destiny, since nothing is accidental.
However, we must also ask Allah to give us the courage to change those wrongs that
have no rights to exist in the society. Divine assistance is given not as a matter of
course; it has to be earned by harmonising our own will and actions with Allahs Will,
and then seeking His assistance.
The ummah should be indicative of the model behaviour expected of individuals and
represent an example to other communities. The Muslim ummah, a highly religious
group which follows a middle path, maintains a balance between the material and
spiritual aspects of life and hence is the ideal one to be followed. Through a true Muslim,
both Muslims and non-Muslims can benefit, materially as well as spiritually. The Quranic
version of a Muslim is one from whom hasant (benedictions) flow in all directions.
Islamisation is a process towards a particular goal, like an institution, that must be lived
throughout ones life span. Although Islam should not be judged by the behaviour of
present-day Muslims, non-Muslims judge Islam by our Muslim image. Hence we have to
project a true picture of Islam both in private and public life. Morality deems it necessary
to observe and respect all verbal agreements between parties, even if they lack legal
guarantees, this being one of the tests of a believers integrity.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 454
Praan jaay par wachan na jaay is a Hindi proverb meaning: Life is
expendable but a promise that has been given is not.
The Muslim ummah is justly balanced and thus called '

ummatann wasaann:
the mid-most one (Q.2:143) witnessing over all nations. We must be good role models
for the rest of the community of Muslims as well as non-Muslims so that they may
emulate us. Rather than allowing un-Islamic ideas to influence our culture, we, as
Muslims, should influence the West, in whatever measure, little or great, that we are
able to. We Muslims must champion morality and through our example re-structure the
society in which we live, even if we are in a minority. We should not modernise Islam
but Islamise modernity. For this, we need a committee of Islamic scholars who will give
a written opinion called fatwa, interpreted in order of preference through (a) the Quran
(divine injunctions), (b) sunnah (the practice of the Prophet), (c) ijma (consensus or
collective unanimous consent of the scholars), and (d) qiys or legal analogy drawn from
similar cases for which no explanations are found in (a) (b) and (c). However, many of
the educated among us apply the concept of ijtihd (individual diligent reasoning by
analogy from divine commandments or prophetic practice as would have been applied to
new situations, this last one being championed by Imm Shfe).
Every individual must regard himself as personally responsible for all happenings
around him. A believing and righteous man should not live in isolation but should be part
of an upright society. This involves discharging the duties of man toward Allah
(~ ,= huqq allah) as well as toward oneself and toward the community (' ' ,=
huqq al ibd), including the environment. Environmental impurities and hazards
associated with chemicals we use, the air we breathe, the water we drink and the
behavioural pattern of certain gangs as well as the spiritual deficiencies of the ignorant
and the snares of hypocrites and various cults, all add up to this planet being a
dangerous place for the average citizen to live in. Hence, we all need advice, co-
operation and guidance, and none could be better than Allahs. Muslims are a disciplined
group. The word discipline is derived from disciple which means to follow. We follow the
commandments of Allah.
As individuals, we can work towards Muslim solidarity in many ways: (a) by acquiring
and propagating knowledge of Islam and all its ramifications; (b) by reforming ourselves
in order to achieve right belief, a sound body, and proper use of our time and resources;
(c) sharing and concern for others, by avoiding all forms of expressions of dislike and
discrimination against Muslims and non-Muslims because of race, religion, language or
physical features. We must not ridicule others; perchance they may be better than us
(Q.49:10-12) and maybe more friendly with Allah than we are.
The human personality develops further when a person is exposed to maximum
positive social conditions and change. Hence, Islam puts great stress on the family and
on the community, called the Muslim ummah. Islam expects every single man and
woman to do his/her duty and regards the interest of the society above the interest of
the individual. Hence, as Muslims, we should not be saying I, we should say We,
CHAPTER VI: Islam the perfect religion
455
thus expressing team-work. A Muslim should project the beauty of his religion as a
beacon to both Muslims and non-Muslims, not only by words, but by his beneficial
favours to the community.
If we are to be called Muslims, we should also follow the sunnah or traditions of our
leader Prophet Muammad

and walk in his footsteps. We must be reminded that


besides walking at a fast pace in his everyday life, these same foot-steps carried the
message of Allah far and wide; these feet of his performed the Islamic dawah briskly
and actively. Being the Messenger of Allah, he carried Allahs message in all directions
with profound zeal and sincerity. He was responsible for transforming a jhiliyyah society
into an enlightened and intellectual one in the shortest possible time. The present-day
Muslim is a product of over 1400 years of knowledge and experience and no longer
compared to Jesuss donkey. - . . . . .

.
..

. . . . :- .,

Khar Eesa garash be Makkah


barand; choon beyaayad hanooz khar baashad; If Jesuss donkey were to be taken to Makkah,
he will be the same donkey when he returns. We must endeavour to improve ourselves
and not stay as we are.
Ten years after the Hijrah, as a result of conquest and tribal conversions to Islam,
Prophet Muammad

became the ruler of a territory extending some 3 million sq.


kilometres, representing an average conquest of more than 800 sq. km. /day i.e. 500 sq.
miles/day. It is a credit to the Muslims that although they ruled vast empires they never
used force to convert people to Islam and remained in a minority in several countries
like India.
If our original leader, Prophet Muammad

were alive today, most of us in his


ummah would have been scientists and he himself would have been the Head of the
Department of Advanced Scientific Technology and Religious Affairs. We should always
bear in mind that Prophet Muammad

will never return to this Earth, and hence it is


we who have been designated to carry out the task that he has asked us to do.
Unfortunately, in spite of our early achievements, we could and should have done a lot
better in the later period.
Our Muslim scientists of some centuries ago studied the Quran and transferred its
contents to their brains, while nowadays we are made to believe that to remain as good
Muslims, five-times daily prayers are enough. To regain our rightful place and stature in
the society, and by extension, in the world, we must study science and technology.
Islam does not support the status quo. We must progress, improve and change for the
better. We Muslims must form a think-tank with a common strategy so that we may rise
up once again and become a super-power. Competition is the dynamo of change. With
effort, perseverance and guidance from the Quran, we can make that quantum leap in
any field, be it spiritual or technological. We should begin immediately and act with
determination to take the plunge right now.
The Muslim ummah is an entity by itself (Q.21:92; 23:52) and could become a
super-power and a formidable force to reckon with, once we get together and plan a
common strategy. Islam will prevail in the end (Q.61:9). Stress is laid on the ummah and
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 456
on the exemplary ethical qualities of its members (Q.3:104, 110). Both men and women
believers are protectors of one another. They give asylum and help to one another
(Q.8:74). Besides their regular prayers and charity, the members of Muslim ummah
advocate good and righteousness, and forbid evil and indecency (Q.9:71). No wonder
Allah calls us the best community raised up for mankind (Q.3:110). We should persuade
people towards goodness and forbid evil (Q.3:104) and in due course, such a community
could be the best and a model one (Q.3:110). We are also advised to make peace and
reconciliation between believers, who are indeed brothers (Q.49:10).
The principle of shra (mutual consultation) should be applied in all resolutions. This
principle is apparent from the decision made by Prophet Muammad

before the Battle


of Uhud, to accept peoples views, though they went against his own. Man in society
must actively be a concerned individual among the rest in the community, the quality of
which depends on the quality of its individual members, in particular its women-folk.

Islamisation begins in the home with the mothers, who are the first educators of
children, the latter comprising the ummah of today and also of tomorrow. We should
respect the womb that bore us (Q.4:1). The Quran has honoured woman so much that
there is a whole chapter in it entitled The Women (Ch. 4: Al-Nisa). Woman, just as
man, is also accountable to Allah because she is also addressed as a believer (Q.9:72).
The saying: ' '

'

Al umm ummatul ummah means, The mother is the source


(origin) of the Nation. The mother carries us with difficulty throughout her pregnancy
and gives birth to us during the most painful condition of uterine contractions known to
humankind, sometimes nearing death. In fact, some mothers die. Statistics show that
world-wide, one woman dies every minute during child-birth. No matter how much we
sacrifice for our mother is not sufficient as expressed by this Persian poet:
,.-....

.., ..

..,,.- .-..,.-.

.

Mehrabon Maadar! Cho shaakh gol maraa dar saraay aabo gel parwardah ast; meefeshaanam khoon
del dar paay oo, koo maraa baa khoon del parwardah ast! Dear Mother! Just as she has nurtured
me like a flowering bough in water and clay; I will sacrifice myself at her feet since she
brought me up with her blood, sweat and tears.
The mother does not care if she is hungry as long as we eat; thirsty as long as we
drink; she does not mind being in the sun as long as we are in the shade; she keeps
awake while we are sleeping; she keeps us close to her heart while nursing us and
spends most of her prime time caring for her children, yet neglecting herself. A mother
understands what a child does not say. A father may get angry and disown his child;
brothers and sisters may fight each other like enemies; husbands and wives may desert
each other. But a mother's love for her child endures through all times even in the face
of the world's condemnation. A mothers love never falters, and a mother still hopes that
her child may turn from his evil ways, and repent; still she remembers the smiles of the
infant that once brought her happiness, the laughs of his bouncing childhood and the joy
CHAPTER VI: Islam the perfect religion
457
of his growing up. She is ever-prepared to take his blame on her own shoulders and he
always remains a worthy son in her eyes. Here are some a dth for children:
(1) Serving your parents is better than jihd.
(2) After the Prophet, your mother is your best friend and then your father.
(3) c' '' '
.

Al Janntu Ta tal Aqdmal Ummaht: Paradise lies at the feet


of your mothers.
(4) The person who severs the bond of kinship will not enter Paradise.
(5) Duty to parents is preferred to nafl (voluntary) prayers.
(6) Be good and kind to parents and your children will be good and kind to you. This
attribute will be passed on for generations.
(7) Refrain from insulting your own parents which comes from insulting the parents of
others, for they in turn might denounce your parents.
(8) Disobeying parents is considered one of the major sins in Islam, akin to shirrk.
(9) Look after the needs of your parents when they become old.
(10) Continue to pray for them even after they have died.

Tribute to Mother
Here is a Persian Tribute to Mother by Iraj Mirza, with its English translation:
.-, ._

-
,.: .

.-,.....

..:-.-
.-,..-.

:. ,.
.-, ,.

,...
.,.. .

.

.: ,,

.-,...

.:.....

Gooyand maraa ch zaad maadar, Peston b dahan gereftan aamookht; Shab haa bar gaahwaar man
Beedaar neshesto khoftan aamookht; Lab khand nahaad bar lab man, Bar ghonch gol shegoftan
aamookht; Dastam begerefto paa b paa bord, Taa sheeva raah raftan aamookht; Yak harfo do harf bar
zabaanam, Alfaaz nahaado goftan aamoookht; Pas hastee y man z hastee y oost, Taa hastamo hast
daaramash doost.. They say that when my mother gave birth to me, she taught me how to
suck her breast with my mouth (thus keeping me close to her heart); night upon night
by my cradle, she would keep awake and taught me how to go to sleep; she placed a
smile on my lips and taught me how to express my pleasure with my blossoming lip-
buds; she held my hand and made me walk step by step and taught me the style of
walking; one letter and two letters at a time she put into words on my tongue and
taught me how to speak; then my coming into being is because of her existence; until I
am alive and she is alive, I will adore her most dearly .
No wonder Allah cautions in this adith Qudsi never to sever relations with parents
. . . ' ' ' '.''









. .



Anar Rahmn wa antir Rahem; shaqaqtusmiki min ism; faman wasalaki wasaltuhu wa man qat'aki
qata'tuhu; meaning: I am Ar-Rahmn and you (the womb) are ar-rahim; I have cleaved
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 458
your name from My name; therefore whoever makes you close, I will make him close;
and who severs you, I will sever him .
It has been said that the hand that rocks the cradle rules the world. Since a mother
is the building block of a family unit together with the father, we may consider the
following Quranic verses referring to parents:
(1) Allah commands us first to be thankful to Him and to our parents next (Q.31:14).
(2) Serve Allah first and do good to parents next (Q.4:36).
(3) Spend first on parents, then on kindred, orphans, needy and wayfarer (Q.2:215).
(4) Love Allah and the Apostle first and then your parents (Q.9:24).
(5) We must treat with kindness first our parents, then kith and kin, orphans and those
in need (Q.2:83).
(6) Lower the wing of humility to your parents. The metaphor is that of a high flying bird
which lowers her wings out of tenderness to her offspring (Q.17:24).

Balance Mzn: Allah has given mankind a balanced way (mzn) of
moderation, avoiding extremes in thought and practice. Thus we have appointed you an
Ummah justly balanced that you will be witnesses over other nations (Q.2:143). This is
the Straight Way, the right way and the divine way. We can be exemplars for other
communities if we follow this moderate path.
We have to restrain the pendulum in order to observe the golden mean, i.e. the
middle road in thought, speech and action. This balance called mzn should be adhered
to in all spheres of life such as (i) diet (a balanced diet must contain carbohydrate,
protein, fat, vitamins, minerals and fibre in correct proportions); (ii) economics (Islam
strikes a golden mean between capitalism where money could be made through
sufferings of others, and communism where there is no individual ownership. This
attempt at relief of suffering is achieved in Islam through the institution of zakt and
adaqah); (iii) the human body needs to be balanced for one to walk straight (this
balance is maintained through the 8
th
cranial nerve called vestibulo-cochlear nerve, with
connections to the cerebellum); (iv) our internal environment (comprising hormones and
neurotransmitters, etc. also needs to be balanced for the body and the brain to function
properly); (v) our attitude should also take the safe middle course between the spiritual
and worldly aims, and be well-balanced between being too conservative or too radical;
Keep to the middle course, for those who exceed it return to it and those who fall short
of it (eventually advance to) rejoin it. (Imam Ali R.A.). Here is a poem by Khwajah
Haafiz of Shiraaz: . . , ,.

. . . .. .

-
.

. .. Aasaayesh do geetee
tafseer in d harfast; baa dooston talattuf, baa doshmanon modaara. The comfort in both the
worlds could be explained in two words: Show compassion and magnanimity to friends
and moderation to enemies; (vi) we should always take the middle course; Neither
recite the prayer loudly, nor in a low tone but seek a middle course (Q.17:110). The
same applies to this life and the Hereafter: While seeking the Hereafter, they should not
forget their share of this life, (Q.28:77). There are other extremes like yang and yin,
CHAPTER VI: Islam the perfect religion
459
being introvert and extrovert, miserliness and extravagance; Those who, when they
spend and are not extravagant and not miserly, but hold a just (balance) between these
(extremes), (Q.25:67); (vii) We need to be reminded that Allah has told us through all
His messengers that He commands forgiveness as well as grievous penalty (Q.41:43);
(viii) Even the wheels of the car have to be balanced for smooth travel.

And finally about our leader: We do not know when did Allah fashion a
human being out of clay and called him Adam. It was so long ago that we do not know
anything with certainty regarding dam, pbuh. We do not know whether he had teething
difficulties or Chinese features. We only know that he was the first person who did not
have a navel, and he had no clothes on because he used to cover himself with leaves.
We also know that he spoke in Quraishi Arabic (Q.7:23), and that he was a Muslim, in
the sense that he had resigned himself to God's will although the religion of post-
Muammad Islam was not perfected at the time.
However, it was only 1,400 years ago that a baby was born to Sayyidah minah,
who was named Mu ammad. He was a descendant of Isml through his second son
Kedar.
This baby was like any one of our own. Through infancy into adulthood and the rest
of his life, he passed through difficult and traumatic experiences and adverse
circumstances. He lost his father Abdullah even before he was born. He was brought up
in the desert by his foster mother almah. At the age of six he lost his mother minah;
and then at the age of eight, lost his guardian paternal grandfather Abd-al-Mualib.
Throughout life, he strived hard, and qualified himself at the age of 40 as the most
perfect human being ever to have inhabited this planet, and therefore, he was chosen
by Allah to become the last and final Prophet, with the title of Mu ammad Muapha,
(Muapha meaning Chosen). Here is a man who started with nothing as a baby, but
became someone very special, someone the like of whom never walked on this Earth
before and will never walk on this Earth again.
The importance of this greatest man on Earth could be verified by the fact that his
name is pronounced soon after Allahs name during the adhn (call to prayer) or
whenever we recite the shahdah (the first article of Faith): I bear witness that there is
no deity except Allah, and that Muammad is His Messenger. He became such a perfect
human being that Allah Himself is proud of this person that He created (Q.33:56).
' _'
. .

.' _ .

'i .'

'. '

Innallha wa Mal
ikatah yu allna alan Nabi, y Ayyuhal ladhna manu, all Alyhi wa Sallim taslma.
Allah and His angels send blessings on the Prophet; Oh you who have faith! Invoke
Allah's blessings on him, and salute him with utmost respect. We have to fully support
him and accept him as the final Messenger.
While ranking the first hundred most influential persons in history, Michael Hart
writes: My choice of Muammad to lead the list of the world's most influential persons
may surprise some readers and may be questioned by others, but he was the only man
in history who was supremely successful on both the religious and secular level. (Michael
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 460
Hart, New York: Hart Publishing Co., Inc.) Here is another: If greatness of purpose,
smallness of means, and astounding results are the three criteria of human genius, who
could dare compare any great man in modern history with Muammad? (Lamartine,
Histoire De La Turquie.)
Mu ammad has been quoted by name in Song of Solomon 5:16 Cheeko man
tahkim, vechulo Mohammadim: His language is most sweet, and he is Muammad.
The following Hindu scriptures are worthy of note: (a) Verse 5 of Bhavishya Puran:
Prati Sarg Parv 3,3,5 : His name will be Mahamad.Mahadev Arab.. O Ye! The pride of
mankind, the dweller in Arabia. (b) Sama Veda: 2,6,8. Ahmad acquired religious law
from his Lord. This law of religion is full of wisdom.
Gospel of Barnabas says: Muammad is his blessed name. (Ch.96-97).
Bernard Shaw, a British philosopher, writes in Young India the Saviour of
humanityif a man like him were to assume the dictatorship of the modern world, he
would succeed in solving its problems.
Mahatma Gandhi says in Young India it was not the sword that won a place for
Islam. It was the rigid simplicityhis absolute trust in God and in his own mission.
The status of this man recognised as the greatest even by non-Muslims today, has
been summarised by Shaikh Sa'd of Shirz, some 750 years ago, in a single line both
Arabic / Persian:
' . _'

,..:

.~


Y hibal jaml wa y siyyadal bashar; bad az khud buzurg t ee, in qissah mukhtasar. Oh possessor
of luminous beauty and Oh leader of mankind; after God is you, this being the summary.
God is God and man is man. God is the most perfect being, while Mu ammad

was a
perfect human being. Like the rest of us, he did not know the future (Q.46:9; 7:188;
6:50).
As it is only 1,400 years since Muammad


lived, we know nearly everything about
his life. He was just a man like any other man, having passed through teething
difficulties and possessing a navel. He worked for a living and subsisted on dates,
occasionally on bread and meat also. This uncorruptible man of solid character was not
an angel but just another human being (Q.18:110), with the same freedom of choice,
intention, freedom of will and action. Allah says in Q.17:95,
.' . _ ' _

that He sends
human beings to be guides and exemplars for human beings, and that He would have
sent angels if only angels were inhabiting the Earth. The greatest man on Earth stands
unique among all the other great men the world has ever produced. This saviour of
humanity transformed the barbaric pagan Arabs, the instigators of tribal feuds and
bloodshed, into a most disciplined nation engaged in peaceful co-existence with
humanity. He transformed the pagan, ignorant human being, a homo Jhiliyyah who had
forsaken the religion of Ibrhm, pbuh, into an intellectual homo Islamicus. He built one
collective community called the Muslim ummah, with one system of behaviour and one
set of laws for everyone, engineered by one book, the Quran. The central theme of the
CHAPTER VI: Islam the perfect religion
461
Quran is man, and by extension, mankind. Muammad


was an extraordinary man
with sterling qualities whose enormous service to humanity has been unparalleled in
human history.
Here was a man who divided his time and fulfilled his duties towards Allah, his family
and for others in such a way that he is considered the ultimate model of emulation for
humanity. He would walk much faster than what we call a normal pace. His steps were
rather in quick succession. No wonder he carried Allahs message so far and wide, at
such a brisk pace and in such a short and limited time. He left treasures of instructions
by his word and deed on every aspect of human life: spiritual, moral, educational,
economic and political. He showed fairness in dealing as a businessman; love, affection,
and kindness as a husband and as a father; taught charity by distributing to the poor
everything that he received, and left nothing for his family except the Quran and the
sunnah. The Holy Prophet Muammad

was not only a model, but also a guide, a


teacher and an instructor for Muslims, and an exemplar for all humanity.
However, he was a human being just like any one of us (Q.18:110). His character
and conduct were fully put to the test by Allah in many situations, and he came out
successful in each. Thus, he became a perfect example of a human being, who had
passed through various stages of life, and in every instance, set the best example for us
to follow, so much so that Allah has advised us to follow his example.
' ' _ _

(Q.33:21). Because of the excellent qualities that he


acquired so arduously and with so much patience and perseverance over the years, Allah
appointed him as an exemplar to mankind.
Although we are told not to make any distinctions between the Messengers
(Q.2:285; 3:84) since they were all commanded to preach the same message, viz. the
Oneness of God, Prophet Muammad

is referred to as Ashraf al Anbiya, the Most


Noble of the Prophets, and Sayyid al Mursaln, the Leader of the Messengers. One of the
reasons was that all the previous prophets were sent to a particular nation or a tribe, but
Prophet Muammad

was sent to all of mankind (Q.7:158). The Qur'an also mentions


that some messengers of Allah were endowed with gifts above others (Q.2:253) since
human beings are different in their strategies and accomplishments. However, religion
was perfected during Muammads

term of office so much so that mankind does not


need any new guidance except what is already there in the Final Testament: the Holy
Quran.
Some of the differences between Muammad

and other prophets are: (1) Prophet


Muammad

s daily interactions with people demonstrated that one cannot help the
poor and the destitute if one leads a lonely life in the jungle; (2) he also showed that to
advise on marital relationships one has to be married and should have faced marital
problems oneself; (3) to set an example of how to behave with enemies, he showed that
a person has to fight, defeat and capture the enemies first and then forgive them as he
did with all his enemies in Mecca and other places. But, the greatest miracle of all times
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 462
is the Holy Quran itself, containing Divine revelations that Prophet Muammad

has
left for the guidance of all mankind.
I would now like to mention a few milestones in his life.
(1) Because of his honesty, good reputation and courtesy, he had gained the title of Al
Amn, i.e. the Trustworthy. The gentle widow Khadjah, 40 years old, by whom he was
employed, proposed marriage to him when he was just 25 years old. The marriage was
solemnised. This marriage lasted 25 years until Khadjah died. During Khadjahs time,
the Prophet

never married any other woman.


(2) At the age of 40, when Prophet Muammad

was meditating in the cave of Her,


a practice which he was accustomed to, he received a divine inspiration to preach Islam.
During the month of Raman on the night called Lailatul Qadr, the angel Jibrl
appeared to him in the form of a human being and addressed him saying:
'

_.' '

_'

' ' . '


_.'

.
_'


Read, and Prophet replied that he could not read. For the second time the Angel said:
Read, and the Prophet again simply confessed that he could not read. For the third time,
the Angel said: (Q.96:1-5). Read, with the name of Allah Who created, created man out
of a leech-like substance. Read and Allah is most bountiful. He who taught by the pen,
taught man what he knew not. Then, miraculously and unexpectedly, Muammad


started reciting, which marks the hour of his appointment as the Prophet.
His wife, Khadjah, was the first person to whom he related his experience with the
Angel Jibrl. She immediately accepted him as the divine prophet of Allah and took him
to her cousin Waraqa who was a biblical scholar. After hearing what happened, Waraqa
said that this was a divine message revealed to Mu ammad and that Mu ammad was
chosen by Allah to become a Prophet. From then on, revelations called way, kept
coming from Allah through Jibrl to Mu ammad who was now enjoined to go and
preach that there is no god but Allah, and that Mu ammad is His Messenger, and that,
after we die Allah will bring us back to life, and we shall have to account for our actions
on Earth on the Day of Judgment. In the beginning only four persons accepted Islam: a
woman (Khadjah), a child (Ali), a servant (Zaid ibn Hartha), and a philanthropist (Abu
Bakr). In the first three years, only 40 persons had accepted Islam. During this term of
prophethood and the preaching of the message of Islam, Allah put Muammad

in
various difficult situations of trials and tribulations. He survived many assassinations but
he was fearless since Allah had promised to protect him from all men while he was
delivering His message (Q.5:67). It was during the Prophets lifetime that the religion of
Islam was perfected. ' . '. : ' .'


(Q.5:3). It is because of this completion that the Prophet

is called Khtam an Nabiyyn


.'

.

(Q.33:40) meaning the Last of the Prophets or the Seal of the Prophets. His
main mission on this Earth was only to deliver Allahs Message, i.e. the Holy Quran. The
CHAPTER VI: Islam the perfect religion
463
word Quran is derived from the word qara, while its derivative, iqra means read, recite
and understand. Read for yourself; recite so that you would carry the message of Allah
to others so that others may listen to you; and understand so that you may practice
what you preach, implement it and be an exemplar yourself. Every word in the Holy
Quran is Allahs Word and not a single word is of Muammad

.
Because Iqra or Read! was the first ever command of Allah to the Prophet

, the
acquisition of knowledge became a prime directive in Islam. Through every page of the
Quran, Allah has commanded us to gain more knowledge, which does not come by
itself. It has to be actively sought.
Up to the age of forty, Muammad

was not known as a teacher or a preacher


discussing religion as well as biology, embryology, astrophysics, sociology, ethics, law
and inheritance, etc. The transformation occurred only after the verses Q.96:1-5 were
revealed to him in the cave of Her. From this moment onwards, he started preaching
the Word of Allah without asking anything whatsoever in return (Q.12:104; 10:72;
38:86). At the age of 52, during his Merj (ascension journey), Allah demonstrated to
him what He had taught him in the Quran.
(3) During the first 13 years of his prophethood, Muammad

was severely persecuted


by the Makkans. Those supporting him suffered immeasurably. They had to live outside
Makkah and most days do without food. However, during this time, some Makkans
became converts and his devoted disciples. Some people from Madinah also embraced
Islam, and propagated the new Faith in Madnah. They secretly invited the Holy
Prophet

and his companions to come to Madnah. When conditions in Makkah became


intolerable because of persecutions, constant opposition and threats to life, the
Prophet

and his companions decided to migrate to Madinah. First the Prophet

sent
some of his companions, and later on he and Abu Bakr, (R.A.), also left Makkah for
Madnah. The Prophet

confided this move only to Harat Ali, R.A., who slept in the
Prophets

bed that night. From the Quran we know that Allah protected him all along.
In the cave where they hid during the journey to Madnah there were three persons,
Muammad

, Abu Bakr, R.A., and Allah (Q.9:40). Allah is always the Unseen
Companion (Q.57:4) and the Silent Listener in all conversations (Q.58:7). The fourth one
was a humble creature of Allah a spider - which too was involved in the rescue and
quickly built a web at the entrance of the cave, thus discouraging the pursuers from
entering it. And so, the Prophet

, accompanied by Abu Bakr, arrived safely in Madnah


after three days. This journey from Makkah to Madinah is called hijrah, which means
migration.
The Prophet


had a jubilant welcome in Madinah where the people greeted him
with drums and this song:

-':' c . '

-': :: .' .

' -' c

'

-':


Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 464
Tala al badru alyn min thniyytil wad, Wjabash shukru alyn m da lillhi d;Ayyuhal Maboothu
fn, jita bil amril mut ; Jita sharraftal Madnah, Marhab y khaira d. The full moon has risen
upon us from Thniyyat -al-Wad; it became incumbent upon us to give thanks to Allah
whenever we supplicate; O the one who is sent to us, you came with the message that
deserves obedience; you came out and honoured Madnah. Welcome, O best caller (to
the path of Allah).
Though hijrah commonly denotes the physical migration of the Prophet

from
Makkah to Madnah, it has a far deeper significance for us. The hijrah implies breaking
oneself from sins and oppression and other undesirable practices, to enter an abode of
peace and tranquillity. The event of hijrah took place on 12 Rabi-ul-Awwal,
corresponding to 24
th
September 622 A.D., although some historians state that it was
20
th
September 622 A.D. which was a Monday. (The Prophet

is reported to have said


about Monday: On this day I was born, on this day I received my Prophetic mission and
on this day I migrated.). Hijrah had far reaching effects. On the Prophets

arrival in
Madnah, the foundation for the bonding of the Muslim Ummah was laid. The great
institution of brotherhood of Islam thus began. During the following ten years in
Madnah, the Prophet

continued to receive Divine Revelations, which he preached and


propagated, and it was through his perseverance, constancy and absolute faith in Allah,
that all the people of Arabia finally accepted Islam. He established social relations and
principles of ethics among the ummah, some of these being as follows:
Prophet Muammad

established a well co-ordinated and united focus in belief, a


fully integrated philosophy, a comprehensive code of worship and issued guidelines for
the ummah in interactions of day to day life-style in order to achieve a reward for the
righteous in the final goal of Paradise. The members of the ummah were required to
share their wealth with the needy (Q.51:19); to deal justly with each other and not to be
unjust even with those who bear enmity towards them (Q.5:8); to help each other in
doing good but refuse to co-operate in matters of sin and transgression (Q.5:2); to avoid
insulting, backbiting, accusing and having unnecessary suspicions (Q.49:11-12) about
others; to use their wealth or even give up their lives for the cause and sake of Allah
(Q.49:15) without hesitation; to remain true to their word, covenants and commitments
(Q.5:1); to shun vain conversation (Q.23:3); and to condemn those who preached to
others what they did not practice themselves (Q.61:2). They were also told not to be
jealous or to ridicule others. They were to show the virtues of modesty, chastity,
forgiveness, patience, bravery, cleanliness, truthfulness, straight talk when needed,
kindness, compassion for the orphan, widow and weak; respect for parents; and
courteous behaviour, etc. They were to remember Allah in all their actions and before
implementing them, to verify whether such actions would be pleasing to Allah or not.
The mission of Prophet Muammad

was not confined only to Arabia for he sent


emissaries to neighbouring countries inviting them to join the religion of Allah: Islam.
Thus Islam spread far and wide.
With the prophethood of Muammad

, man was forbidden to worship any created


being other than the Creator, viz. Allah. He put a stop to worship of man by man and
CHAPTER VI: Islam the perfect religion
465
helped to liberate the people from exploitation. The Quran also forbade people from
accepting scandalous news (Q.49:6). In case he was in possession of the facts, a man
was obliged to give evidence (Q.2:283) but false evidence before a court of law was
made a crime (Q.24:4). Righteousness and piety were encouraged and in order to
ensure its implementation, mans action was divided into duty towards Allah (huquq
allah) and duty towards His creatures (huquq al ibd).
For us to be called by Allah the best of people ever created, we must do our best
as much as we can, so as to be included in Q.3:110. A Muslim is not a problem to the
society. He is expected to be a solution to the problems. If Muammad

were alive
today, the rest of the world would have been convinced of this and there would have
been no ethnic cleansing of a community or persecuting a person because of his ethnic
or religious affiliation.

Some of the Prophet Muammads

sayings are:
(a) Indeed the gates to goodness are many, like glorifying Allah, enjoining the good and
forbidding the wrong; removing any source of harm from the road; listening to the
aggrieved, guiding the blind, showing the seeker his need; striving as far as your two
legs can carry you; giving succour to him who asks; carrying with the strength of your
arm the burden of the weak. All these are acts of charity which are an obligation on you.
(b) A Muslim is he from whose hands and tongue others are safe.
(c) Difference of opinion among the Ummah is a blessing.
(d) If a person sleeps after having his fill but his neighbour remains hungry then he has
no faith in Allah.
(e) There are hundreds of others.
(4) And now a few gems about his last sermon: In the year 10 A.H. (A.H. means After
Hijrah), when he was 63 years old, and the whole of Arabia had accepted Islam as a
religion, the Holy Prophet

set out from Madnah on his last pilgrimage to Makkah,


followed by thousands of his followers. The ultimate triumph of truth had taken place.
The Prophet

had realised that his mission on this Earth had been fulfilled. At this
juncture, the last divine revelation came to him (Q.5:4):
'. : ' .'

. _

: '

Alyauma akmaltu
lakum dnakum wa atmamtu alykum nemat wa ratu lakumul Islma dna; This day
have I perfected your religion for you, completed My favour upon you, and have chosen
for you Islam as your religion. This verse was revealed to him on a Friday during his last
Khutbah. On hearing this sermon, tears came to the audience. The Prophets

last
words, as he cried at the top of his voice, were: Oh Allah, have I conveyed Your
message? And the valley resounded with the reply: By Allah, surely, you have.
So, here is a person, a prophet and a messenger of Allah, a founder of a nation and
of an empire, whose examples and teachings have changed the lives of millions of
people for the better. He was a religious leader, a social reformer, a moral guide, a
political thinker, a military genius, an administrative colossus, a trusted friend, a
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 466
wonderful husband, a loving father, all in one. He was a ruler without a standing army, a
palace or a body-guard.
Ten years after the Hijrah, as a result of tribal conversions to Islam, Prophet
Muammad

was a ruler of a territory extending some 3 million sq. kilometres,


representing an average growth of more than 800 sq. km. per day. It is a credit to the
Muslims who remained in a minority although they initially ruled vast empires.
There is no compulsion in religion (Q.2:256) but if there is going to be a single
religion of mankind in this world in future, Islam would undoubtedly fulfil all the basic
requirements.
Islam need never be updated since it has never dated. It is the original religion of
dam, and will remain the religion of the last man on earth. Because Islam is holistic,
Islam need not be modernised but modernity has to be Islamised.
An important office of Muammad

is that Allah has appointed him as a guide


stationed on the Straight Path (ir al Mustaqm). And, indeed, you guide (mankind) to
the Straight Path. (Q.42:52). No matter by which cross-roads or by which avenues we
come to this Straight Path, we will find Prophet Muammad

waiting for us to guide


us.
I would now like to briefly explain the meaning of some of the Arabic words
commonly used to describe our leader:
'


.
Muammad: Sayyid al Kaunayn-
Leader of both the worlds, this life and the Hereafter.
'.

Wath thaqalayn- Leader of man and of Jinn.


. . '.

Wal farqayn, min Arabinw wa min Ajam- Leader of both


parties, of Arabs and Non-Arabs.
' _

Nabiyyul aramayn - Messenger of both Harams,


' '

Imm al Qiblatayn- Imm of both Qiblas, Jerusalem and Makkah.


_''. -''. -'

hibat tji wal Merj wal Burq - Master of space voyage


of Merj, on Burq.
.

hibi Qbi Qawsayn- Master of two cubit lengths.


'. -' - . '

Ismah maktbun marf un manqshun f


lauhim mafooz - His name is written in praiseworthy terms on the Guarded Tablet
called Lauim Maf.
_

'


Nabiyyal Ummiyyn - Prophet of the unlettered ones.

Ramatal Lil lamn. He was a mercy to mankind (Q.21:107).



CHAPTER VI: Islam the perfect religion
467
Although ummi in common Arabic language means unlettered, it may also mean
common folk in Q.3:20; 3:75; 62:2. Some scholars believe that the Prophet

was a
knowledgeable person who could read and write; they base their argument on the fact
that (1) The Prophet

was a successful businessman and knew how to do his accounts;


(2) although at age 40 he knew how to draw up contracts, Allah further commanded him
to read (Q.96:1:5) and also revealed the verse of the Pen. Because of Allah's
command, he must have become literate during the 23 years that followed this
revelation; (3) the Prophet

also dictated letters to his scribes which were sent to kings


inviting them to Islam; (4) Allah says in Q.25:6 that the Quran is Allahs Word. The
Prophet

was only a medium or agent for His revelations.


I would like to quote only three of the many sayings of Prophet Muammad

about
education.
. '

alabul ilm fardatun al kulli muslim wa


muslimah: Acquisition of knowledge is compulsory for every Muslim and Muslimah.
' ' '

' '

Ulubul ilm minal mahdi ilal lad: Seek knowledge from the
cradle to the grave.
. ' '

Ulubul ilm wa lau bi een: Seek knowledge, be it in China.


If Prophet Muammad

were alive today, nearly every Muslim would have been a


scientist and he himself would have been the Head of the Department of Advanced
Scientific Technology and Religious Affairs and the Muslim Ummah would have been a
super-power and a formidable force to reckon with.

Maulid/Maulood: Although one of the reasons that some Muslims do not observe
the birthday of Prophet Muammad

is that he was born and he also died on the same


day of the same month, 12 Rabi-ul-Awwal, I personally think that we should observe it
though not merely as a celebration, but as an occasion to emulate his life-style and his
way of interacting with others. We Muslims are in need of a unifying agent and also
educating ourselves through lectures and seminars reminding us of the life and the
exemplary character of the Prophet

who was sent as a mercy to all the worlds


(Q.21:107), and whom we should emulate. Invoking alawaat on the Prophet

is
already enjoined in the Qur'an (Q.33:56) and praising him is also an established tradition
we have inherited from the time of the Prophet

himself; so no one can consider it a


bid'ah or an innovation in religion. Celebration of the Prophets

birthday
(Maulid/Mauld functions) is thus an excellent opportunity, wherein we can socialise and
listen to the narratives of his beautiful qualities and try to emulate them within our own
selves. It is also one way of getting the Muslim ummah together under one roof. If
Prophet Muammad

had not been born, all of us would still have been pagans. Now
that Prophet Muammad

is not with us any more, our love for Allah and His
Messenger

should exceed the love for our relatives and our commercial business
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 468
(Q.9:24), i.e. we should love the message that he was sent to convey by loving and
obeying the Commandments in the Holy Quran.
We have also precedents for praising him in the form of nasheeds and qaseedahs
since many poems were written throughout Islamic history to express love and praise of
the Prophet

. So we have enough evidence to show that we are allowed to express our


love and commemorate the event of the Prophet's

birth.
Of course, we must never exceed the limits by equating the Prophet

with Allah.
This would have been the case if we were to attribute divine powers to him or take him
as an intermediary in worship. If people were to forgo the belief that the Prophet

is
physically present in these gatherings, and avoid practices associated with such belief,
there would be nothing wrong in what they do. He may not be present physically and in
person at the gatherings, yet the invocation of his attributes during the lectures would
be good reminders of his personality.
In Arabic, bidah denotes a newly invented practice for which there is no earlier
precedent. In Islamic terminology, it refers to innovations in worship for which there is
no precedent in the sunnah of the Prophet

. Commemorating the Prophets life cannot


fall in this category since we worship Allah and not the Prophet

. It is bidah only if we
innovate a form of worship that was not initially prescribed in religion.
People usually

stand up on all occasions as a mark of respect for any dignitary. One
of the reasons that some people give as to why they do not stand up for tazeem
(honour) of the Prophet


is that he himself had asked the people not to stand up
whenever he would enter a congregation and he would signal them to sit down. This
was an example of his humility. However, if we think that standing up is a better form of
expressing respect for anyone, we should do so, especially for the greatest man on
Earth to whom we should salute with utmost respect (Q.33:56), as per Allah's
command. However, the controversy surrounding the issue of tazeem should not be a
cause of division among Muslims.


Even observance of the birthday of any one of us should not be termed a bidah.
Birthday of a child reminds us to be thankful to Allah that He gave us a child, knowing
that Allah made millions of persons barren in this world. An old mans birthday will give
us a chance to reflect as to what we have achieved so far and what are we going to
send in advance for our own selves for the Hereafter (Q.82:5).
By living his life according to the Quran, the Prophet

became the best exemplar


to mankind (Q.29:18; 64:12; 33:21). Not only has he sparkled like a diamond from any
angle looked at, but he also illuminated the true path for the masses.
In praising the Holy Prophet Muammad

during Mauld functions, we usually


recite a verse in Arabic, which summarises all the qualities of the Holy Prophet

. The
verse given below was composed by Shaikh Sad and runs thus:
< '

.'

<

<

<i. '

Balaghul Ula bi Kamlih: Kashafad duja bi Jamlih: Hasunat Jam u Khislih: Sall Alyhi wa lih,
meaning: He attained the pinnacle of greatness with his perfection; he dispelled
CHAPTER VI: Islam the perfect religion
469
darkness with his beauty; excellent were all his qualities; invoke Allah's blessings on him
and on his family.

God-Spot: Recently a new science called neuro-theology is being developed to study
the neurobiology of religion by using the latest tools available in brain-imaging, to
identify the brains spirituality circuit, and to explain how it is that religious rituals have
the power to move believers and non-believers alike. Whenever most men set foot in a
holy place such as a mosque, a church, a mandir or a gurdwara, a feeling of reverence
generates within them. This may well be the reason why religion refuses to die in the
modern world.
Some scientists say there is a God-spot or a Centre for spirituality in the temporal
lobe of the human brain. This lobe has connections to the frontal cortex which also
houses the attention centre. However, a recent study has concluded that there is no
single God spot in the brain. In other words, mystical experiences are mediated by
several brain regions. They say that God travels at the speed of thought.
Al amdu Lillh, some persons who do not believe in God at least possess a brain
with the capacity to believe in God. Even if they deny God, He is still there. The brain
circuitry may encircle an antenna to make us tune in to the divine.
However, an unusual experience which may appear to a psychologist as a wish
fulfilment, and which a scientist attributes to an imbalance of neurotransmitters released
by the brain, a priest calls it simply a word from God. Yet, many people have a profound
acceptance that religion has changed their lives, perhaps because spiritual practices
activate the temporal lobe. That is why they have this feeling of God Wont Go Away
from us. Here is a Persian poem: ,r,:

.: .....,


Aawaaz 'Lan Taraani' har dam begoosh del, zon del hameesh jaanb del daar meerawad: The
sound of you cannot see Me which is constantly in the hearing distance of the heart,
always goes in the direction of the Beloved.
Muslims are offended by the notion that God is a creation of the human brain. They
instead accept that it is the other way around. Some scientists say there is a God-spot
or a Centre for spirituality in the temporal lobe (situated just above the ear) of every
human brain. This lobe is wired through many connections to the frontal cortex which
also houses the attention centre as well as the cognition centre responsible for logical
thinking. For want of name, we may label such a higher centre as God Spot or Centre
for Spirituality, but for us Muslims this may be the locus for taqw or God-
consciousness, acting as a God-module. Because it is His sovereign choice to remain in
relationship with humankind, Allah might have put a God-spot in the brain in order that
we develop it further if we want to understand more about Him. In many verses of the
Quran such as in Q.65:10 Allah appeals to men of understanding to be God-conscious.
This spot may be responsible for the saknah (tranquility) that Allah says He has sent
down in the hearts of the believers (Q.48:4). This higher centre may have evolved to
have control over the present day neo-cortex (our new brain or thinking brain which
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 470
distinguishes us from animals), and thereby our mind, leading to deeper thinking and a
prolonged state of taqw (God-consciousness). We observe that angels and men of
knowledge are linked together as witnesses to the One-ness of God (Q.3:18).
This God-spot would be well developed in those of us who are religious as well as
pious in our actions, but underdeveloped in those who do not respond to the Great
Caller and who have been labelled in the Quran as deaf, dumb and blind or ummun
bukmunn ummyunn (Q.2:18). If the temporal and prefrontal lobes were surgically
removed from such persons, they would probably become agnostics and would not know
about God.
Scientists say that during meditations and prayer, there is increased brain-wave
activity in the temporal and parietal lobes. However, both in affluence and in poverty,
the person has no time for such meditation and the God-spot remains out of the picture
when the rich man throws God out of his conscience trying to make more and more
money while the poor man also throws God out of his mind only trying to survive.
Although it is said that the temporal lobe houses the God-spot and is the seat of a
God-given human faculty for experiencing the divine, its action is to act only as an
antenna. It is not the locus of a persons soul (r) although Allah breathed His r into
the first man (Adam). The r has an existence apart from the brain and rest of the
body. There are real differences between brain, body and soul. If the temporal and
prefrontal lobes were surgically removed from a person, he would still be alive with a
soul (ru) within his body.
Whenever we feel carried away and transported to another scenario by intense
prayer and an uplifting ritual, it gets reflected in activity in the temporal lobe with a
change of frequency and amplitude of the brain waves as seen in the electro-
encephalogram. Moreover, brain imaging techniques such as FMRI (Functional Magnetic
Resonance Imaging) and PET (Positive Emission Tomography) which are presently being
used to locate and map out the different areas of the brain during prayers and
meditation show activity in some areas while other areas in the brain are blanked off.
The prefrontal cortex of the brain which is the seat of attention lights up, while the
superior parietal lobe, (acting as the orientation association area which processes
information about where our 3-dimensional body stands in space and time, and which is
situated towards the top and back of the brain) is switched-off, and so is the amygdala
which registers fear and anger, by monitoring the environment for threats.
Experimentally, bursts of electrical activity could be triggered in the temporal lobes
through mini-electrodes, which produce sensations described by the patient as
supernatural or a sense of the divine. Such brain storms can also appear in times of
personal crisis and hypoglycaemia (low blood sugar) suggesting a reason that some
people find God in such moments.
However, losing ones self in prayer and feeling good or uplifted have nothing to do
with how well we communicate with God. In fact, many people pray best and endlessly
when harm afflicts them (Q.41:51) and when they feel guilty, ashamed or sad. The
CHAPTER VI: Islam the perfect religion
471
sheer habit to pray may also be more affirmative than the occasional feeling that God is
close by and listening to us.
Some other scientists are not sure whether the brainwaves create God or God
creates the brainwaves. They admit that both prayers and meditation give rise to a
relaxed mind with intense feeling of love and joy when both excitatory and inhibitory
neurotransmitters in the brain come into play to exert their biological and emotional
effects. To the average man, it is a matter of faith. To a Muslim, every thing is from
Allah '

Kullu min Indal Lah.


Although some people say there is no benefit at all from third-party prayer, we as
Muslims believe that Allah advises us to pray on behalf of others also (alli Alyhim)
Q.9:103, since it induces security and tranquillity in those who pray. However, the
benefits of prayer and meditation to the individual himself are more beneficial and
cumulative, leaving their footprints in the neural pathways.
The importance of introducing children to prayers at an early age (hadth) is
explained by establishment of inter-connecting circuits in the brain.
No matter how we take it, we must thank G.O.D. (the Great Omniscient Designer),
also known as the Great Intelligent Designer, Who gifted us with a brain, equipped with
different centres and neurotransmitters so that we could think of the divine and be
confident, calm and comfortable. The first to mature is that part of the brain, which
controls movement and senses. It is followed by language. The centre for attention,
reasoning and problem-solving, which leads to wisdom, is the last to mature. Executive
activities which are prioritised in the prefrontal cortex don't fully develop until young
adulthood.
The hyper-religiosity of some individuals has been attributed by some researchers to
various grades of temporal lobe epilepsy (TLE). Approximately a quarter of TLE patients
have intense religious experiences during seizures, saying they had seen an aura
preceding the attacks that relate to God such as hearing of a divine voice or a divine
vision. Although some non-Muslim scientists have labelled some prophets and mystics as
suffering from temporal-lobe epilepsy, recent studies have cast doubt on the connection
between religiosity and temporal-lobe epilepsy (the latter disease presenting itself in a
fascinating array of symptoms sometimes referred to as supernatural).
Laws of the land make human beings behave differently than they would have
otherwise. However, faith in God results in a different holistic behaviour. There is no
harm in such knowledge of neuroscience co-existing with a persons imn, i.e. faith.
Muslims accept that even scientific inspiration comes to us from higher sources - Allah.
However, there are some scientists who are atheists and who say that instead of
replying God alone knows, we should be saying, We do not know the answer as yet.
When prayers and meditation are repetitive, the various neurotransmitters may
stimulate growth of some dormant neurons in the brain to develop a higher centre on
the evolutionary ladder of the present day cerebral cortex with a capacity to think and to
rationalise much better.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 472
At least in some families, this gene of religiosity is inherited. Since we do not know
what the mystics and Sufis experience, should we brand them as psychotics or
schizophrenics? American Psychiatric Association had officially classified strong religious
belief as a mental disorder till 1994, but now, they believe that religion is linked to a
stage of far better mental health. Mystics describe their experiences as ecstatic and
serene, and they show utmost humility during and after such experiences. Psychotics,
schizophrenics and epileptics on the other hand, get frightened by the hallucinations of
hearing the same voice and message again and again during their bouts of illness. Such
persons may see themselves as prophets or even God with special divine powers but
they remain confused unlike the mystics. However, mystical experiences can come to
anyone spontaneously without desiring them. The reader may refer to Q.40:15; 16:2.
Having religious faith can speed recovery from depression in older patients.
Religiously active older people tend to have lower blood pressure than those who are
less active, and live longer. This is due to the secretion by the brain of encephalins,
endorphins serotonin, dopamine, gaba, anadamide and others, in religious people.
Differences found between believers in God and the non-believers show that believing in
God can help block anxiety and minimize stress. The religious participants showed
significantly less activity in the anterior cingulate cortex (ACC), a portion of the brain
that helps modify behaviour by signalling when attention and control are needed, usually
as a result of some anxiety producing event, like making a mistake. The stronger their
religious zeal and the more they believed in God, the less their ACC fired in response to
their own errors.
Magnetic resonance imaging has shown that regular practice of meditation is
associated with increased thickness in the grey matter of the brain.
Religion is not only meditation and prayers. It is much more than that, such as
fasting, charity, visiting widows and orphans, and looking after their welfare.
Some scientists offer a biological explanation of the concept of God as a neurological
accident in the human brain making it receptive to belief in a supernatural deity.
However, this God-Centre distinguishes us from animals. The following are a few
differences between human beings and animals. Allah breathed from His Own R in
Adam after He fashioned him from dust and water. Then He gave him a brain with a
God-Centre. Perhaps Allah wanted our attention to be directed towards Him and that is
why He put a God-centre in our brains for further development. This makes human
beings ponder over life and death, time and space, etc. Only human beings, not animals,
think of death which gives them an advance warning to do good deeds because their
time is drawing near.
Only human beings have a soul (r) and hence are responsible for their actions
because of the choice of free-will to make their own decisions. The choice between right
and wrong is delineated in the scriptures. Man is not a sophisticated modern ape with
more knowledge, because an ape possesses neither a soul nor the neo-cortex. Man has
the choice to obey or disobey God while an animal has no choice but to follow its
CHAPTER VI: Islam the perfect religion
473
instincts with which it is endowed. Man knows the difference between right and wrong
and feels joy or remorse for what he does.
Heaven and Hell have been created for humans, not animals. Man can sin but
animals cannot; they do not know the difference between right and wrong. Animals
cannot read the scriptures while we can. An animal placed in the best library in the
world will not know what to do. Because animals have no soul, they operate by instinct.
Instinct is not a reasoning mechanism but a reflexive response to a suitable stimulus and
is influenced by genetic information alone. However, human behaviour and actions are
controlled by knowledge, experience and wisdom which, in turn, are responsible for the
free will that humans possess in making a proper choice. Man can teach himself enough
to control his instincts. Moreover, he not only possesses the knowledge to control his
behaviour, but he also has the knowledge of the consequences of misbehaving in this
world when he appears before Allah in the Hereafter, thanks to the neo-cortex (thinking
brain) that he possesses.
Man can be educated while animals can only be trained. . For all their cognitive
prowess, chimpanzees can only imitate new technology that they might stumble upon
but cannot innovate them. Dogs' Intelligence is on par with a two-year-old human.
Human beings unlike animals wear clothes. Although animals can communicate with
each other through sounds and noises, they do not have a language of their own which
is the prerogative of us humans.

Allamahul Bayn (Q.55:3-4) means He (Allah) taught


him how to formulate speech and grammar and explain his thoughts intelligently and
accurately. Only humans can read and write and compose prose and poetry with a
capacity to communicate an infinite number of propositions and with a memory to recall
historical events of persons, times and places. We can summarise a whole article into an
abstract and vice versa while animals cannot. We can write laws and constitutions.
Animals, unlike man, do not get married, although they have a relentless drive to
reproduce.
Only humans can make use of accumulated knowledge for future generations by
writing books and scientific discoveries. Only humans can exploit electromagnetic waves
propagated through space. Electromagnetic waves travel through vacuum at the rate of
186,287 miles/second (speed of light). These radio waves are manipulated by man for
his use in telephone, television, radio, radar and space communication. If angels
represent electromagnetic waves as some Muslim scientists think, then subservience of
angels to man can be explained.
Throughout life, contrary to what we were taught years ago, our brains continue to
produce new brain cells, even during mild physical activity such as prayer. Contrary to
long-held popular belief, our brains may not only produce new brain cells or neurons
throughout life, but the newly generated neurons quickly become involved in the
formation of new memories, a fact that may have positive implications for the
recuperative powers of our brains when damaged by stroke, trauma or any disease.

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 474
Have we betrayed the trust?
We did indeed offer the Trust to the Heavens and the Earth and the mountains; but they
refused to undertake it, being afraid thereof; but man undertook it. He was indeed
unjust and foolish. (Q.33:72).
A trustee is someone who is expected to behave responsibly and honourably, in an
arrangement to manage money or property belonging to someone else. By believing in
his/her good qualities, especially fairness, truth, honour or ability, the owner shows his
confidence in the trustee. Now we must ask ourselves: Have we fulfilled the Trust of God
in us or betrayed it? The goal of Islmic ibdat (worship) is to create a society which
would establish justice and freedom, uphold the rights of the deprived and oppressed
masses, and bring all types of exploitation to a complete halt. We must ask ourselves
what has been our contribution to this cause?
The divine punishment for breaching a trust is proportional to the significance of the
trust and how the trustee acted. Punishment to a child is not the same as that to an
adult. Yet, in spite of a clear warning - Betray not the trust committed to you of Allah
and the Messenger, (Q.8:27), man has not fulfilled the duties that Allah has commanded
him to do (Q.80:23). Therefore, we must ask ourselves daily, in what way have we
served the ummah? Did the community benefit from this service at all? Only then we will
be able to fulfil the Trust which God has placed on us.

Marriage: Marriage (nika) is a social and matrimonial bonding contract
dependant on the mutual consent between a man and a woman, for the purpose of
founding and maintaining a family, which forms the nucleus of the ummah. Marriages
involve some sort of religious sanction. It is a religious duty and a moral safeguard as
well as a social necessity, being the sunnah of Prophet Muammad

(Ibn Majah). Man


and woman could be described as man and wa man, (wa in Arabic meaning and,
signifying a partnership).
Celibacy and monasticism are disapproved in Islam (Q.57:27). On the contrary, Islam
advises marriage as a means of sexual gratification, reducing tension, legalisation of
children, and approach to inter-family alliances. All these should be considered as acts of
piety and this concept of considering marriage as a religious commitment is the focal
point of marriage in Islam. It is an institution meant only for human beings, since
animals do not get married although both have a relentless drive to reproduce. Through
marriage, man and woman can satisfy their carnal desires legitimately and have children
with legally valid inheritance rights to all the members of the family. Marriage provides
companionship seasoned with compassion, solace and trust in each other. It is that
relationship between husband and wife in which dependence is mutual and obligation
reciprocal. The love that should exist between husband and wife could be similar to that
of a butterfly and the candle, as in this poem:


CHAPTER VI: Islam the perfect religion
475
....:-..

..:-. .,.

.;,..

. ...,

.
-

.-..:.,

.- ,.


:, .:-.

...,:.


Shabee yaad daaram k chashmam nakhoft; shaneedam k parwaaneh baa shamgoft; k man aasheqam
gar besoozam rawaast; toraa garyeh wo soozbaari cheraast; t begreezee az peesh yak sholeh khaam;
man eestaad am taa besoozam tamaam; toraa aatesh eshq agar par besookht; maraa bin k az paayy
taa sar besookht. I remember one night when I could not sleep; I heard a butterfly telling
the candle: I am a lover. If I get burnt, it is lawful; why do you weep and why does
your heart ache?; (It replied): You run away unsuccessfully from the flame while I keep
standing until I am entirely burnt out. If the flame of love caused your wings to burn;
look at me, I got burnt out from head to foot.
The Prophet

considered marriage for a Muslim as half of his religion because it


shields him from fornication, adultery and homosexuality which may in turn lead to
slander, homicide, disintegration of the family, venereal diseases, and paternity suits etc.
When the servant of Allah marries, he has fulfilled half the (responsibilities laid on him
by) religion. So let him be God-conscious with respect to the other half. (Mishkt). O you
young men! Whoever is able to marry should marry for that will help him to lower his
gaze and guard his modesty. (adth: Al-Bukhri). A recent study suggests that married
adults are healthier than divorced, widowed or never married adults.
The sacredness of marriage is reflected in the words

mthqann ghalzann
used in Q.4:21, meaning a strong pledge, which are similar to words used in Q.33:7 for
the solemn covenants between Allah and His Prophets. Allah advises that the agreement
should be put in writing to register the mutual consent (Q.2:282). Both the bride and
groom can lay down certain terms and conditions in the contract, e.g. relating to dowry
(Q.4:4), maintenance, and the division of inheritance, if the husband already has a wife,
etc. The mahr or dowry given to the wife by the husband is a divine injunction (Q.4:4)
for financial independence of bride. She comes into a new home with this dowry, with
the understanding that it is the husbands duty to support her and their family with his
own earnings. Moreover, she remains entitled to a share of inheritance from her father,
and whatever she earns is also her own. (It is customary for Muslimahs to retain their
maiden first names and surnames after marriage, which adds to their elevated status). It
is unwise to put conditions in the marriage contract such as: (a) she would not have
sexual intercourse with him unless he divorces his first wife; (b) she would not prepare
meals for him; or (c) the husband should not visit his mother, etc. Both the bride and
the groom should realise that this is against Qurans clear directive against neglecting
ones own parents. Besides, the consenting persons knew their parents long before they
met each other and the bond of love between mother and child is much stronger than
between husband and wife. If there is any conflict of interest between mother and
daughter-in-law, the latter should be reminded that her husband knew and loved his
mother long before he proposed to his bride.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 476
Allah has more than 99 attributes, one being the Supreme Match-maker. It has been
said that marriages are made in heaven to be consummated on Earth. This means that
from time immemorial or from the beginning of time as known to mankind, it was
written by Ktib--Taqdr, the Writer of Destiny in the Guarded Tablet called Lau um
Maf, which is lodged somewhere in the heavens, that a boy/girl would be born in a
certain family, that he/she would grow up and get married to a certain person on a
particular date by the will of the Supreme Match-Maker. This is a mile-stone, not only in
the life of one person, but of two, for whom a blank page of a new chapter opens in the
book of their married lives. On this first day of marriage, they are advised to recite and
begin together with Bismillh ir Ramn ir Ram followed by Al amdu lillhi Rabbil
lamn.
For a marriage to be successful and fruitful, three loves must be involved, love of
the husband, love of the wife and the love of Allah. Love does not mean that they must
constantly gaze at each other. It means that they must look forward together in the
same direction, towards the Kabah. It is said that a family that prays together stays
together. Moreover, Allah advises in Q.5:1 to fulfil all promises and oaths including
marriage contracts. : '.'

Auf bil

uqd means, Bring to a satisfactory completion


all binding contracts.
The Quran tells us that Allah began the creation of man from dust/ water/
clay/sounding clay like unto pottery/extraction of clay (Q.40:67; 25:54; 32:7; 55:14;
23:12). However, the creation of Eve is shrouded in mystery. From Q.4:1, we
understand that we were created from a single being, and from him his mate was
created. Later, countless men and women scattered from them both. Some scholars
have said that Adam was a hermaphrodite, the other part of his might have been a twin
which separated as Eve. Prophet Muammad

said: Women are the twin-halves of


men, thereby establishing their equality with men in rights, obligations, and worldly as
well as spiritual excellence. Eves creation from Adams rib (adth: Fat Al-Bri) has an
allegorical significance too. Since she was not created from his foot, she could not be
under him; neither was she from his head, so she could not be over him, but being
created from his rib and close to his heart, she is entitled to be protected and loved by
him. Both man and woman are considered as marvels of creation, Ashraf al Makhlqt,
the most honourable of all things created and not as third-class citizens, no matter what
race or colour they belong to. Both are held equal in the sight of Allah and would be
punished or rewarded equally. In Islam, both man and woman are considered an
inseparable part of the Muslim ummah. Adam and Eve were the first husband and wife
team. Adam never said that he was superior to Eve nor did Prophet Muammad

ever
say that he was superior to Sayyidah Khadjah or Sayyidah yesha (R.A.).
Although Allah has given man and woman equal status, most of us men hold and
propagate opposite views because of Q.4:34 which says: Men are the protectors and
maintainers of women because Allah has given the one a higher degree over another
and because they support them from their means. Some justify this higher degree by
explaining that (i) all the prophets were men and not women, (ii) the Khulaf Ar-
CHAPTER VI: Islam the perfect religion
477
Rshidn were all men. However, we need to be reminded that because women were not
appointed prophets, it does not mean that man is superior. In fact, women are mothers
of all the prophets, Khulaf ar Rshidn and the rest of mankind. However, the
superiority or the higher degree as advocated by some may refer to the higher means
of support. The Quran clearly sets the leading role of men to be conditional on their
capability to carry the responsibility of maintenance. The Quran says: Men are the
protectors and maintainers of women because Allah has given the one more (means of
support) than the other. (Translation by Shaikh

Abdullah Ysuf

Ali) Q.4:34. More than


the other does not in any way refer to superiority of man over woman. It may mean
more muscular strength or rather more means of support. Yet others argue that (iii) a
male witness is equal to two female witnesses in marriage consent and other
circumstances, and (iv) adhn, khutbah and congregational prayers also are led by men.
(However, it has been reported that a woman, Umm Waraqah, was appointed by
Prophet Muammad

as Imm to lead the prayers for women).


Because of the various permutations and combinations of hundreds of genes in our
chromosomes, we cannot find any two persons with identical thoughts, beliefs and
feelings. Moreover, because we grew up in different homes and attended different
schools and belong to different religions and sects, we have developed different ideas,
ideals and ideologies. Therefore, we perceive things differently and this is responsible for
our disagreements. Differences of opinion between husband and wife should be
expected and respected and is a blessing in disguise for both parties. All these are a gift
from God, encouraging mutual understanding and tolerance. We need each other and
therefore should consult each other. Both man and woman have been endowed by Allah
with freedom of thought, decision and action. It is not unusual for a couple to quarrel
over differences in opinions but such a disagreement should not lead to physical
violence. In fact, if a couple does not quarrel, then something may be wrong
somewhere; they should better watch out! Because of the differences in anatomy,
physiology and sex hormones, men and women are not the same emotionally,
physically, or similar in the way they think. They have been created for different, but
complementary functions and roles. The motherly instinct and their compassionate
nature qualify them for their vital roles as caring mothers, loving wives, daughters, and
sisters. A happy family is mostly due to the sacrifices of the wife/mother. In Q.3:36,
Allah says that the male is not like the female. If men and women have different
anatomy, physiology and sex hormones, there is no inferiority or superiority in those
differences. They are both equal in the sight of Allah with respect to rewards and
punishments and are addressed as believers who protect each other (Q.9:71-72). They
both have 1,000 million neurons in the brain and can store 100,000 facts at a time and a
million billion facts during a lifetime. Although the female brain is smaller than a mans, it
has the same number of one thousand million neurons but more densely packed. A
marital journey through this earthly life is like the flight of a bird. Woman being the
other wing, no bird can ever fly with only one of its wings. It takes both sun and rain to
form a rainbow. We have been created for some special tasks peculiar to our gender in
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 478
the reproductive cycle and should complement each other. Allah makes no difference
between the actions and rewards of man and woman (Q.16:97; 4:124; 4:1). Mates have
been created for each other for our tranquillity. We must forever remember that the wife
is our best friend, both in this world and in the next, because she will also accompany us
into the Hereafter.
And among His signs is that He created for you mates from among yourselves that
you may find comfort and solace in them and He has put love and compassion between
you both; undoubtedly in these are signs for those who reflect. (Q.30:21). Therefore it is
the duty of husband and wife to ensure that this love and compassion continue between
them as a sacred bond for all times to come and not demolish what Allah has placed into
them.
'.
. .

Hunna libsun lakum wa antum libsunn lahunna: (Q.2:187).


In this lesson we are also advised to be garments for each other for mutual support and
comfort and to cover up each others shortcomings. Temper, nagging, ridiculing each
other or reverting to past mistakes are all forbidden in Islam. A reasonable approach is
to remind ourselves of the proverb: To err is human, but to forgive is divine. By thinking
of this alone, we can improve our relations with Allah, because He, too, will forgive some
of our own mistakes and sins. Although we should never remember if we do a good
turn, we should not forget if we receive one, especially from the wife.
Men and women have rights over each other, though they have been allotted
different duties. The gender distinction does not count in spiritual matters. The wife may
be far better in the sight of Allah if she is more God-conscious or endowed with taqw
(Q.49:13). A man may get married to a woman because of her wealth, family status,
beauty or religion but marry one who is religious, (otherwise) you will be losers. (adth:
Al Bukhri and Musllim). Countenance may wrinkle, wealth may diminish, prestige may
vanish but true piety is an ever-lasting asset which will accompany us to Paradise in the
life of Hereafter (Q.4:57; 44:54; 3:15), where all the pious family members will be
together once again (Q.40:8; 13:23, 24; 52:21). A husband may be a tyrant while the
wife may be pious. siya, one of the four perfect women, was the wife of the wicked
and godless Pharaoh whose death-bed repentance was not accepted by Allah. After he
was drowned, his body floated, was washed ashore, mummified and preserved so as to
become a permanent lesson to mankind (Q.10:92). siya had prayed to Allah to save
her from Pharaoh and his wrong-doings (Q.66:11). (Other pious women are Mariam, the
mother of Jesus; Khadjah, the wife of Prophet Muammad

; and Fimah, their


daughter who was the wife of Harat Ali, R.A.).
If men, as maintainers and providers for women (Q.4:34), have some excellence
over them in one respect, then women have excellence over men in other aspects, e.g.
in managing the family and the home. Women are the home-makers. Men should be
reminded that as far as individual rights are concerned, Allah mentions womens rights
before those of men in Q.2:228.
CHAPTER VI: Islam the perfect religion
479
Bearing in mind that no one is 100% male or 100% female in his/her hormonal
content, there is some expected overlap in his/her behaviour and attitude. Here are
some of the anatomical and physiological differences between man and woman.
We think that women are meant only for raising children, and thus their place is in
their homes. Nothing in the Quran or Sunnah clearly supports such a view.

MAN WOMAN
Possesses primary and secondary male
sexual characteristics.
Possesses primary and secondary female
sexual characteristics.
Can produce on an average 400 million
spermatozoa daily.
Produces on average one egg per month
during her fertile period.
Matures late: 18-20 yrs. Matures earlier, say 14-16 yrs.
10% taller, 20% heavier and 30%
stronger in upper body than woman.
10% shorter, 20% lighter and 30%
weaker in upper body than man.
Aggressive; most often plays a dominant
role. Reacts when angry.
Timid; most often plays a submissive
role. Can control her anger.
Gets tired easily. Resistant to fatigue.
Cannot bear much pain. Can bear most excruciating pain.
Lives about 5 years less than woman. Lives about 5 years more than man.
Firm, couldnt care less, reveals secrets. Soft; caring, sharing, hides her secrets.
Good with a single project at a time. Can do several activities simultaneously
Good at mathematics. Good at language and verbal skills.
If man and wife die together in a car,
plane crash or at sea, the man is legally
considered to have died first.
If man and wife die together in a car,
plane crash or at sea, the wife is legally
considered to have died later.

It is better to get married at a younger age, because older women have an increased
risk of having babies with Downs syndrome. Older women also have a tendency for
spontaneous abortion and still births due to a less efficient uterus, and an increased risk
of ectopic pregnancies. However, it is comforting to know that a child born to older
parents may have the advantage of doing better at school than those of very young
parents. The optimum age for a woman to get married is in her late teens, twenties or
early thirties. Yet, we must not despair if we are childless since even in old age and
when the wife is barren, we can still have a child (Q.3:40; 19:8). Modern medical
techniques have made it easier for both man and woman to reproduce and with Allahs
help we must not lose hope.

Some quotes from the Holy Qur'an and adth relating to man and
woman
1. Allah has honoured woman so much that a whole chapter (Ch.4) in the Quran is
entitled The Woman. O people! Fear Allah Who created you from a single being and
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 480
created its mate of the same kind and spread from these two many men and women.
And fear Allah through Whom you demand one of another (your rights), and ties of
relationship; surely Allah ever watches over you. (Q.4:1).
2. And those who do good deeds, be they male or female, and have strong faith, they
will enter Paradise, and not the least injustice will be done to them. (Q.4:124).
3. What is the purpose of marriage? As mentioned earlier, Allah has created mates for us
so that we should dwell in tranquillity with them and He has put love and mercy
between our hearts (Q.30:21; 16:72). Allah wants young men and women to form new
family units, through a loving marital relationship, with each partner being fully devoted
to each other. We should not treat our marital life lightly and exchange partners as if we
are junking old cars and trucks for new models. Wives and children are meant to be the
comfort of our eyes (Q.25:74; 18:46). Allah tests both husband and wife through the
splendour and conveniences of this world that they can enjoy (Q.20:131). Hence a wife
or a husband should be considered as a gift and an amnah (trust) from Allah, and the
same applies to children.
4. Allah makes no distinction between man and woman concerning their actions (Q.9:71-
72; 16:97). They both were created from His same divine breath. Woman was meant to
supplement the husband. She rejoices in his success and weeps with him in sorrow. Her
husbands success is her success. They must not allow Satan to cause a rift between
them because Allah warns us that Satan is an enemy to both husband and wife
(Q.20:117). If we are not vigilant, there may lurk an enemy right in our own camps,
from among our wives and children (Q.64:14) especially in these days of drug abuse.
Some children have killed their parents under the influence of cocaine. As long as we
consider ourselves human, male or female, we should realise that if one does not find
love at home, he/she would find it somehow (maybe in a bottle of alcohol), somewhere
else or in someone else, especially with Satans assistance. This may lead to suspicion
(not allowed in Islam Q.49:12) and questions of paternity.
5. Is it only for girls to be chaste and not for boys? Can boys have a good time with girls
until they are married? The Quran (Q.5:5) advises us that girl-friends are not allowed. It
also tells us in (Q.24:33) that those who cannot afford marriage should keep themselves
chaste until Allah gives them means out of His grace. Fornication and adultery are
forbidden in Islam (Q.25:68; 60:12; 17:32). It is unfortunate that in most Western
societies, marriage is on the way out, being replaced with a trial period of cohabitation.
More than 50% of couples in USA live in this way as a trial run for marriage; no wonder
divorce is so common later on. Islam considers marriage a very serious commitment.
Private consent to sexual intimacy and common law or trial marriages are considered
harm and do not institute a family in the Islamic sense. If boys and girls indulge in illicit
sexual intercourse, as is the accepted norm in western societies, they should be
reminded that impure women are for impure men and vice versa (Q.24:26). Allah
advises us in Q.4:25 that lawful amongst us in marriage are chaste women from the
believers desiring chastity, not committing illegal sexual intercourse or taking them as
boy-friends. Moreover, an adulterer should marry an adulteress and vice-versa (Q.24:3).
CHAPTER VI: Islam the perfect religion
481
Allah has ordered similar and equal punishment for man and woman for fornication or
adultery viz. a hundred lashes for each (Q.24:2). However, false allegation is prohibited
(Q.49:12), and we must verify rumours.
6. Is homosexuality allowed in Islam? No. See Q.26:165-166; 7:81; 27:55; 4:16.
Children are products of two opposite sexes and need both parents and not parents of
the same sex. Gay marriages are not allowed in Islam. We also sent Lut: He said to his
people: Do ye commit lewdness such as no people in creation (ever) committed before
you? For ye practice your lusts on men in preference to women: ye are indeed a people
transgressing beyond bounds. (Q.7:80-81). What! Of all creatures do ye come unto the
males, and leave the wives Allah created for you? Nay, but ye are a transgressing
people. (Q.26:165-166). Both references relate to gay sexual activities just as in Q.27:55
and Q.4:16. There is also a stern warning for gay men in this adth: If you find anyone
doing as Lot's people did, kill the one who does it, and the one to whom it is done. (Abu
Dawd).
Lesbian practices are not mentioned in the Quran but there is at least one mention
of lesbian behaviour in the adith: Sihq (lesbian sexual activity) of women is zina
(illegitimate sexual intercourse) among them. Islam discourages perversion in sex. Do
not have anal sex with women. (adth: Amad). Allah does not look upon a man who
had anal sex with a man or woman. (adth: An Nas ). Deviant sexual behaviour is
considered by Muslim scholars as sinful, hence all gay acts are considered unlawful. It
begins near puberty due to environmental factors but people can control themselves and
steer away from such acts, with proper guidance and advice on morality from parents
and teachers as well as to the danger of AIDS, gonorrhoea, syphilis, herpes and other
diseases. By nature, man is polygamous and heterosexual. However, the penalty differs
among the different schools of thought. The anafi school says that no punishment
should be instituted while the Hanbalis (most of Arabia) and the Ithna Asharis of Irn
institute vigorous punishment such as execution. The Shfes want four male witnesses
to the act before a person is found guilty.
7. Is wife swapping allowed? No. See Q.33:52.
8. Who can we not marry? See Q.4:23. (Although first-cousin marriage is common in
Islamic countries, in many it is considered as incest). We cannot get married to an
atheist (who does not believe in God) or an agnostic (who does not know whether God
exists or not). We men can get married to Christians or Jewesses who are ahl-kitb
(people of the revealed books), but preference should be given to Muslimahs since in a
small community their chances of getting married to Muslims, which is a must, would be
slim. We should get married to single women, i.e. unmarried or divorced (Q.24:32). We
can get married to believing women after we are sure of their religion by asking them
questions as to their beliefs and faiths (Q.60:10).
9. Can men get married to more than one wife? Monogamy is the norm. Prophet
Muammad

at age 25 got married to Sayyidah Khadjah who was 40 years old and
during her life-time did not take a second wife. Allah says in Q.33:4 that He has not
made for any man two hearts in one body. Should we get married to more than one,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 482
Allah says that we will never be able to do justice between them even if we want to
(Q.4:129), especially where love and preferences are concerned. However, a man can
marry more than one wife to a maximum of four, under certain circumstances such as
(a) when a man has excess male sex hormone (testosterone) circulating in his blood and
also has the means to support another wife and treat both of them equally. (It may be
more acceptable to the society for man to be polygamous than a woman so that the
father of the child be known), (b) if his wife is barren, insane or chronically ill from
carcinoma or other incurable diseases, (c) when women outnumber men such as after
wars, examples being Irq, Irn, Afghnistn, Bosnia and other countries where millions
of Muslimahs have lost their husbands. Men are allowed to marry more than one,
preferably an orphan. The majority of Westerners believe that polygamy refers to a
harem of beautiful girls and not as a solution to the problems the West itself is facing.
After the World War II, France had to import nearly a million Algerian men to get
married to French women, since thousands of French soldiers had died during the war.
If we look closely at Q.4:3 in its entire content of the verse, it refers to orphans and
orphans only, whom Allah wants to protect. We can take female orphans of our choice
as a second, third or fourth wife, provided we can do justice to them. However, some
commentators have indicated that such men could marry other women instead of
orphans if they cannot do justice to orphans concerning mahr, i.e. dowry, etc.
There is some merit in arranged (not forced) marriages, since the parents may be
aware of certain congenital abnormalities, criminal tendencies, insanity, and many other
hereditary disease,s e.g. Huntingtons chorea, motor neuron disease, etc. in the family of
those proposing marriage.
10. Can we see the bride before we get married? Yes (adth: Imm Muslim). It is
advisable that the future husband and wife should see or talk to each other in the
presence of close relatives such as parents, to have a fair idea of what lies ahead of
them, in case one of them is blind, deaf or mute. On the pretext of getting married, they
should not meet in shopping plazas and other places unless accompanied by a maram.
(Any woman, with whom a man has a blood or foster relationship that precludes
marriage, is considered a maram to him. Maram women include his mother,
grandmother, daughter, granddaughter, sister, aunt, grandaunt, niece, grandniece, his
father's wife, his wife's daughter, his mother-in-law, his foster mother (the one who
breastfed him)). No man has the right to be in the privacy with a woman who is not
lawful for him. Satan is their third party unless there is a maram. (adith: Amad).
Moreover, Whenever a man is alone with a woman, the Shaytn makes a third, (Al-
Tirmidhi). The woman must be clad in the Islamic dress which, apart from being a
symbol of purity, would express her identity and prevent herself from being molested
(Q.33:59).
11. What if the wife is undesirable or incompatible or differences cannot be resolved? In
the early stages of romantic love and immaturity, we may not recognise any defect in
our partners, since the glow of attraction can blind us to many things. But after the
initial attraction subsides, the defects appear prominent in our thoughts. In such a case,
CHAPTER VI: Islam the perfect religion
483
we should look into the instruction manual authored by the Manufacturer Who designed
the product and by following which we can get years of reliable service. If something
goes wrong, the manual tells us how to fix it. A copy of this instruction book is probably
lying on our shelf and is called the Holy Quran. If we look at Q.4:19, we can see that
Allah says: .Nor should you treat them harshly.. on the contrary, live with them with
kindness If you hate them, it may be that you dislike a thing while Allah has placed
abundant good in it. Also: The best among you are those who are best to their wives.
(adth: At-Tirmidhi) and: Let not a believing man hate a believing woman; if he dislikes
one quality in her then he will be pleased with another. (Sai Muslim from Abu
Huraira). We must not be vocally or physically abusive to our wife. The Prophet

never
mistreated his wives. He said: How could they beat their women in daytime as slaves
and then sleep with them in the night? Prophet Muammad

never raised his hand


against any woman (adth). It makes no sense to love our neighbour when our own
family members are dying for some love. (A wife is much more than a neighbour. She is
inside the house). We speak politely and courteously so often to others but hardly ever
to the wife.
There is a whole chapter (Ch.58) in the Holy Quran entitled Al-Mujdilah (The
Woman Who Pleads). It begins thus: Allah has indeed heard (and accepted) the
statement of the woman who pleads with you concerning her husband and carries her
complaint to Allah: And Allah hears the arguments between both sides among you, for
Allah hears and sees (all things). (Q.58:1). (In most cases when the wife is physically
abused, she does not complain to the police but carries her complaints to Allah Who
takes appropriate and justified measures). Although putting a morsel of food in wifes
mouth is husband's obligation, she may also be hungry for some love, attention,
protection and company. Let us ask ourselves. Are we ourselves responsible for the
disquiet existing in the home or is it a third person who gave us false information and
we accepted it as factual without verification? Angels Hrt and Mrt at Babylon had
imparted the knowledge of how to sow discord between husband and wife but they had
also warned that they were only a trial; so do not disbelieve in Allahs guidance
(Q.2:102). Some evil persons among us reject this warning and learn sorcery, magic,
witchcraft and harmful actions for which we should keep our eyes open and be alert.
If a marriage is devoid of love and mutual support, at least one partner may seek
solace in another relationship. In USA, there is approximately one divorce for every two
marriages. Moreover, many children are being born outside of marriage, which
amounted to 1,257,444 children in 1997.
If differences still exist between husband and wife, Islam encourages attempts at
reconciliation. The Quran (Q.4:35) advises us that we should appoint two arbiters, one
from his family and the other from hers and let Allah intervene if they want to reconcile
rather than separate. We should be reminded that a homing pigeon always returns
home even if it is severely injured during flight.
Physical contact and not just sex alone between married couples helps the brain to
produce serotonin and endorphins, the human bodys best tranquilisers. Together they
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 484
are like natural opiates and help stabilise a relationship between loving couples by
inducing a drug-like dependency. Divorce would give rise to withdrawal syndrome with
its undesirable side-effects. Satan, the great arsonist, ignites fire in one person, and the
rest of the family suffers the intensity of the blaze. The most hateful permissible thing
(al-hall) in the sight of Allah is divorce. (Hdth: Abu Dawd; Ibn Majah). Prophet
Muammad


never divorced any of his wives. It is in very poor taste and unbecoming
of a good Muslim. Ask anyone of those who have divorced their wives as to how and
why it happened and each one of them will tell you that It was in a moment of anger.
We should bear in mind that divorce uttered in a state of anger is not valid (Hadth).
If divorce was pre-meditated on three separate occasions together with its
formalities including the three-month waiting period for each adhered to and has thus
become irrevocable, then the same husband cannot get remarried to the woman he
divorced unless she had married another person and she is willing to return after being
divorced by the second husband, a nearly-impossible situation. Any good Muslim should
not use his domineering attitude and his degree of advantage over the wife if divorce is
imminent. Making the wife live in an atmosphere of fear and uncertainty pending divorce
amounts to gross and inhuman oppression and is classified as a major sin. The husband
having an edge over the wife in Q.2:228 refers to the husbands responsibility and duty
of maintenance. So he must remember this verse during a pathetic scene when he
threatens to divorce the pregnant wife who is carrying his own child, a being considered
as ashraf al makhlqt, a gift from Allah and a seed for progeny of intellectual Muslims
of the future. Sometimes a cry or an innocent smile of a baby brings about reconciliation
and bridges the gap between the quarrelling husband and wife. In this same verse, Allah
also advises reconciliation between husband and wife in the three-month waiting period
in case the wife is pregnant. (During the entire period of pregnancy it will be considered
one call. Some women can menstruate in the first three months called the first trimester
and still be pregnant. Hence the wisdom inherent in this precautionary period of three-
month waiting period for divorce, called iddat. The three calls for divorce in each
successive month not only provide the time for reconciliation and arbitration but also
confirm the presence of pregnancy. In case the woman is pregnant, the issue of
paternity is clearly settled, and the call for divorce is considered invalid till the baby is
born).
In cases of divorce, the father has to bear for full two years the cost of feeding and
clothing a nursing mother who should be suckling the child (Q.2:233). The quality of
love and attachment to the mother, which spans from birth to death, grows in the first
two years of life, during the nursing period. Moreover, if the husband were to die, he
should bequeath one years maintenance and accommodation for the wife (Q.2:240).
Ironically, millions of divorces by the non-Arabic-speaking Muslim world are not valid
linguistically although intended, whether given in anger or otherwise, because talq
uttered with proper intonation of _

means divorce. The same word uttered a little


CHAPTER VI: Islam the perfect religion
485
differently as non-Arabic-speaking Muslims usually pronounce it as _

means meeting
(as Yaumat Talq, the Day of Meeting with Allah / Judgment).
The thymus, a gland involved in immunity processes, is twice as large in breast-fed
infants than in bottle-fed. Human milk is uniquely specie-specific, and all substitute
feeding preparations

differ markedly from it, thus making human milk far superior

for
infant feeding. Babies who were nursed by the mother for two years, as advised by Allah
in Q.2:233, have: (a) better brain development and higher IQ; (b) greater immunity and
resistance to infectious diseases including

bacterial meningitis, diarrhoea,

respiratory
tract infection, otitis media and urinary tract infection, leading to lower infant mortality
rates; (c) lower incidence of asthma, obesity, both type 1 & 2 diabetes mellitus and
hypercholesterolemia in adulthood; also, (d) there is lower incidence of cancers of breast
and ovaries in the nursing mothers. The benefits to the mother also include decreased

postpartum bleeding and increased child-spacing (natural birth-control) attributable to
lactational amenorrhea. There is also a lower risk of the mother developing type 2
diabetes.
It is not sufficiently emphasised that after the divorce, it is the couples own children
who suffer most, the negative aspects being the childrens divided loyalties to the family
when a different person in the name of step-father or step-mother moves in to live with
them.
Before deciding on divorce, one should recapitulate the last sermon of the
Prophet

: O people, it is true that you have certain rights with regard to your women
but they also have rights over you. And it is your right that they do not make friends
with any one of whom you do not approve, as well as never to commit adultery. But if
they do, then Allah has permitted you to isolate them without cruelty. But if they abide
by your right, then to them belong the right to be fed and clothed in kindness. Do treat
your women well and be kind to them for they are your partners and committed helpers.
Remember that you have taken them as your wives and enjoyed them only under Allahs
trust and with His permission.
12. Are men really superior to women? No. In the sight of Allah, we are held as equal
and rewarded or punished equally. We also have equal rights although different duties
to perform. Everyone of you is a guardian and is responsible for his duties. The Imm
(leader) is a guardian responsible for his subjects. Man is the guardian of his family and
a woman is the guardian of her husbands home and of his children. (Hadth: Al
Bukhri).
It is ironic that whereas Allah, SWT, and the Prophet

have raised woman to a


pedestal of dignity and honour, we men have relegated her to a position of servitude
and denied her the legitimate rights which have been conferred on her by Allah and the
Prophet

. Most men do have an edge on their wives because they are the bread-
winners and the wives are dependant on them for food, shelter, etc. To most men have
been assigned the responsibility of management of protection, support and maintenance
of the family (Q.4:34). However, the ratio of working men to women is now decreasing
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 486
in many countries. In Q.46:15, Allah lays emphasis on mothers agony and distress
which is not shared by the father. As mothers, women are superior to men by a 3:1 ratio
(adth: Al-Bukhri). Let us remind ourselves: The hand that rocks the cradle rules the
world. Abraham Lincoln said: All that I am or even hope to be, I owe it to my mother.

For some time, Sayyidah Khadjah, R.A., (who later got married to the Prophet

)
was his boss. That does not mean that she was superior to him. There have been many
women in history who ruled over territories, an example being the Queen of Saba or
Sheba (Q.27:23). A woman can also be a military leader as well as Mufti. (Sayyidah
yesha, R.A. led the Muslim army in the Battle of the Camel in 36 A.H. She also gave
fatwas during the Caliphate of arat Abu Bakr and Umar, R.A.).

Advice to newly-wed couples
1. Allah says in Q. 2:228 that wives have rights similar to husbands. So, in our journey
through this life, we should treat each other as equal partners. There must be teamwork
and the notion of ME, and MINE should be replaced by US, and OURS. There is no
shame for the husband to help out in the kitchen in household chores as the Prophet


used to do.
2. A barely furnished house becomes a beautiful home once harmony exists between
husband and wife. If there is no harmony, even the most extensively furnished and
marbled house cannot be called a happy home. There will always be people richer than
you and also poorer than you. So, dont compare yourselves with them.
3. It takes the efforts of two persons to make up a marriage but a single person can put
an end to it. Tragically, a third person usually kindles the fire. Do not quarrel over a
disagreement but discuss the subject intelligently. A husband and wife must not go to
bed angry with each other. He must not call the wife stupid. This would expose his
ignorance about Allahs creation since Allah made woman to match the man, both being
Ashraf al Makhluqt (the best of creation). They both need each other to solve their
mutual problems and to raise a family. I am right and you are wrong attitude is un-
Islamic. In fact, couples don't realise what they have in each other. It is like a gold-mine
they are not mining, especially if both are educated.
With modern medical technology it is not difficult to become a father or a mother,
but rather difficult to become a good parent. If we as fathers do not perform our fatherly
duties, our children may disown us and we will be projected as worthless fathers in the
childrens mental image, as in this Persian poem:
. . . . .

. . . . .. ,

Ham daarand naa khalaf pesaree; man beechaareh naa khalaf


pedaree. Everyone has a worthless son, poor me has a worthless father.
We have to remind ourselves that our wealth and our progeny are trials for us
(Q.8:28). If the father is a prophet, it does not mean that all the children would be
CHAPTER VI: Islam the perfect religion
487
pious. We learn from Ch.12 of the Holy Quran that most of Jacobs children from his
first wife were wicked.
Good parenting is demanding, difficult and needs a lot of sacrifices on the part of
both husband and wife. It is most praiseworthy and the very best of all careers. Brick
and mortar only make a house but good parenting makes a pleasant home. Motherhood
itself is a full-time job. The husband and wife team must consult each other and decide
whether it is beneficial or harmful to the family for the wife to work outside the home;
perhaps they may settle for a part-time job. When both parents are working outside the
home and the baby is left in the care of the baby-sitter, the child acquires the
undesirable qualities of the care-taker and also adopts some characteristics seen on the
TV. Recent findings show that children 3-5 year olds left in day-care centres have
become on reaching adulthood, kind to their teachers but verbally and physically abusive
to their parents. When children grow up to be wicked and destructive, the father may
admonish them by saying:
. :

.. Az khyr t ommeedee neest, sharr marason: There is no hope of you


doing any good; don't inflict any harm.
We should always bear in mind that Islamisation begins at home with the mothers,
who are childrens first educators. Children spend greater part of their early, most
impressionable months and years with their mothers who in this prime time can provide
prime education to the little ones. It has been found that the brain of a 5-year old is
twice as active as that of an adult. Being blank and most receptive, he/she could absorb
whatever data the parents or others want to feed. Such a survey shows the benefits of
Islamic kindergarten and maktab classes.
4. Some people will speak well about you. Thank them with a smile. Some may ill-speak
about you. Ignore them. Dont get angry since the breeding of a man or woman is
readily exposed, especially when they behave crudely in an argument.
5. Dont blame the wife if she does not produce a male child. It is the husband who is
responsible for the gender of the child, as supplying the y chromosome in his sperm to
fertilise the ovum is required in order to produce a male child carrying the y
chromosome. The mans seminal fluid determines the babys gender. So, if anyone has
to take the blame it should be the husband and not the wife. However, we must also
remember that it is left to Allah to give us a male or female off-spring as He wishes
(Q.42:49).
6. Both husband and wife should never be angry at the same time. Try and effect
reconciliation at the earliest opportunity. Never shout loudly to each other unless the
house is on fire or a bandit is around. A stable marriage requires understanding each
other, kindness, love and forgiveness; sharing and caring for each other. If we say that a
smile is charity, then we should also be reminded that charity begins at home. We must
treat our spouse the way we would like to be treated ourselves. We must respect each
others parents and be part of each others family. Allahs curse is on those who break
the ties of kith and kin (Q.47:22-23).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 488
7. Although it is usual for a son to take after the father, at times he takes after the
mother. If she is unrighteous, the son becomes unrighteous too, as happened in the
family of the Prophet Noah, A.S. (Q.11:45-47; 66:10). Both mother and son were left
behind in the flood for they refused to acknowledge the Truth, refused to board the Ark
and were drowned. This teaches us a lesson that not only the father should be pious,
but also the mother, if we would like to produce righteous children. A prophetic lineage
makes no difference.
8. It is important to see to it that if Allah grants us a child, he should be made to follow
one pattern, so as to develop a sound mind and a stable personality. Just as there is
only One God with one world order to rule the universe in harmony, similarly one person
should rule a home. If there are two, e.g. father and mother, they must speak with one
voice and not in conflicting ones. If the mother tells the child to wear a green shirt, the
father must not insist on a blue or white one, because the childs loyalty would be
divided and the child would be confused. (Pavlov, the Russian physiologist, would tell
the laboratory dog to stand up while his assistant would tell the dog to sit down. The
dog would get confused, not knowing which one is right and whom to obey). Here is a
dua for recitation at wedding functions:
'

.
'

.'

. '

'

:i

'

.'.
.
.

''

'

.

.

. .


_


'

. '.


'

...

'

: _

'

'

'

.''

'


Allhumma allif byna qulbal aroos wal arees kam allafta byna dam wa Hawwa A.S. wa byna Ibrhm
wa Sara wa Hjira A.S.; wa byna Msa wa Safra A.S.; wa Yusuf wa Zulaikha A.S.; wa byna Sayyidina
Muhammad

wa Sayyidah Khadjah wa Sayyidah yeshah A.S.; wa byna Ali ibni Abi Tlib wa Sayyidah
Fatimah A.S.
O Allah, secure the bond of love between the bride and the bridegroom just as You
secured the bond of love between Adam and Eve, may Allah be pleased with them both;
and between Abraham and Sara and Hjira, may Allah be pleased with them, and
between Msa and Safra, may Allah be pleased with them; and between Ysuf and
Zulaikh, may Allah be pleased with them; and between our leader Prophet Muammad,
pbuh, and Sayyidah Khadjah and Sayyidah yeshah, may Allah be pleased with them;
and between Harat Ali ibni Abi lib and Sayyidah Faimah, may Allah be pleased with
them.
'

' :. ' . . ' . . _.'' '





.


.

' .


Allahumma Hfiz alyhum f hdhihis safarid dunyavi min kulli balinn wa alam, wa min shrri hsidn, wa
kydal fsidn, wa makidil munfiqn: O Allah! protect them through their journey in this world
from all calamities and catastrophes, and from the harms of jealous persons and from
the trickery of the mischievous and from the traps laid by the hypocrites.
CHAPTER VI: Islam the perfect religion
489
'
.

'

.'

'.

.'

_.


'

.

'

.


'

:'

Allhumajal al ars wal ars wa baqiyyata -ilatahuma yaqmnas salta wa yadribna mathalann
Islmiyyann jayyidann lil ummatil Islmiyyah fi Trinidad wa Tobago: O Allah, make the bride and the
bridegroom and the rest of their families steadfast in prayer and make them such good
Muslims that we, the Muslims of Trinidad & Tobago would follow and emulate them.
.

'

-.' '


..

'

'

..

'

_.'

'

'

Brakallhu al hdhan nikha, wa brakallhu alykuma wa jama bynakuma fil khair,


wa brakallhu fikum ayyuhal irn f hdhihil jamah: May Allah shower His blessings
on this marriage and may Allah bless both of you and join you both in everything that is
good, and may Allah bless all of you present in this gathering.
_

.'

.
_

'

'.

'

Subna Rabbika Rabbil izzati amm yasfn, wa salmunn alal Mursaln wal amdu
Lillhi Rabbillamn: Glory be to Allah Who is far above what they attribute to Him, and
salms to all the messengers, and thanks and praises to Allah, the Rabb of all worlds
and all beings.

Aqqah: One of the milestones in a Muslims or Muslimahs life is the ceremony of Aqqah, which is
mentioned in the Hadth but not in the Quran. A Muslim is introduced to the concept of sacrifice soon after
he or she is born. Prophet Muhammad

urged Muslims to perform Aqqah for their children on the


seventh day after their birth. If not possible, then it could be done at a later date. It is a Thanksgiving
occasion to Allah, SWT, for having bestowed a child. A boy is ransomed by his Aqqah. Sacrifice should be
made for him on the seventh day, he should be given a name and his head should be shaved. (At-Tirmidhi,
1522; An-Nas'i, 4220 and Abu Dawd). A ransom is an act of saving somebody from an oppressive or
perilous situation, or setting him free, on some kind of payment. The ransom of Aqqah signifies that the
baby has been saved from many perils and has officially entered the religion of Islam, after having navigated
through many possible dangers prior and during his birth such as abortion, miscarriage and still birth. On the
gift of a new baby, a person should slaughter one sheep on the seventh day of the birth for a new-born girl
and two sheep for a boy. The head of the new-born should be shaved and, after weighing the hair, its weight
should be measured in silver and given out as charity. After all, what else the new-born baby possesses for
sacrifice except the hair to give out as charity? A meaningful and an appropriate name is then given to the
baby. An important benefit of the

Aqqah is the socialisation due to gathering of relatives and friends for the
feast.

Medical aspects of male circumcision in Islm:
The procedure of circumcision refers to the removal of the prepuce, which covers the glans of the penis. The
lining of the urethra in the male is continuous over the glans and this extends under the surface of the
foreskin to become the thicker layer on its outer surface. The recesses of the preputial sac are covered with
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 490
a non-keratinised layer of cells, similar to the vaginal and buccal epithelium and this merges with the outer
surface of the prepuce that is covered with non-nucleated keratinised squamous cells. The preputial sac
serves as a reservoir for sexually transmitted disease (STD) pathogens acquired during intercourse. Hence,
clinical manifestations of urethritis, warts, or genital ulcers might go undetected much longer in
uncircumcised men.
The under surface of the foreskin contains sebaceous glands that secrete a waxy substance, and this
when mixed with the desquamated epithelium (cells that are normally shed every day from the skin) is called
the smegma. Smegma is the white cheesy substance with a peculiar odour seen in patches over the glans
and the groove where the glans joins the foreskin of uncircumcised men. Smegma is believed to be
carcinogenic. However, recently, the human papilloma virus in the smegma has been found to be the
etiological carcinogenic agent.
Although Prophet Ibrhm, pbuh, is believed to be the first person to have been circumcised, some cave
paintings show circumcision to be at least 5,000 years old. The Egyptians were probably the first to be
circumcised, and this custom was adopted as a ritual by many countries in Asia, Africa, the Americas, and
elsewhere. Even now, in some parts of Africa, circumcision is practiced as a manhood initiation rite, being
regarded as a prerequisite to mating and marriage, and only then is the male accorded the prerogatives of
manhood.
In South Italy, an obligatory holiday is observed on January 1
st
, the Feast of Circumcision, a festival of
the church in honour of circumcision of Jesus Christ, pbuh. Among the Christian churches, the Abyssinian
Church now stands alone among Christian bodies recognizing circumcision as a religious rite.
Circumcision is performed either for initiation or for medical reasons. Among the Jews, circumcision is
performed as an initiation rite on the seventh day after birth, while in Islam the procedure is usually done any
time before puberty.
In Islam, the image of circumcision is regarded as a metaphor for purity and hygiene, apart from
adhering to the fact that circumcision is considered the Sunnah of the Holy Prophet Muhammad

although
we Muslims believe that he was born circumcised. (Those who are born in such a way are called Rasooli in
India.). Jesus Christ, pbuh, was circumcised and although St. Paul opposed circumcision, most of the
Christian world has accepted circumcision on medical and hygienic grounds.
Sexual favours in exchange for drugs such as crack in USA have been correlated with gonorrhoea,
syphilis, and chancroid. Condoms offer protection against C. trachomatis and N. gonorrhoea but only partial
protection against herpes simplex virus and human papilloma virus, which can invade stratified squamous
epithelium.
The new sexually transmitted diseases cause enteritis or proctitis in gay males (the gay syndrome).
The enteric bacterial pathogens are (a) shigella (dysentery type 1, flexneri, boydii, sonnei), (b) salmonella
(cholera suis, typhi, enteritidis which contains almost 2000 serotypes including typhimurium, paraptyphi A, B,
C). Like Shigellosis, spread of salmonella between the male sexual partners is promoted by the practice of
anilingus and of fellatio after anal intercourse, (c) Campylobacter fetus, jejuni, coli, and laridis.
Campylobacter cinnaedi are the most common isolates from patients with gay bowel syndrome.
Because circumcision is mainly done for prophylactic reasons, lack of circumcision has been correlated
with chancroid, syphilis, genital herpes, gonorrhoea, penile warts and penile cancer, candidal and non-
specific balanitis, HIV infection, and urinary tract infections in male infants. The incidence of penile cancer in
USA is nearly zero among the circumcised and 2.2 per 100,000 among the uncircumcised. During the past
20 years, only 3 cases of penile cancer have been reported in the men in USA who have been circumcised
as newborns.
CHAPTER VI: Islam the perfect religion
491

Circumcision prevents: (A) Preputial colonisation with uropathic bacteria in infancy and
childhood; pyelonephritogenic Escherichia coli which bind to the inner lining of the prepuce within the first
few days of life; others such as proteus mirabilis, pseudomonas, klebsiella and seratia; group B streptococci
causing balanitis. It was found in 1982 that 95 percent of the boys with urinary tract infections were
uncircumcised.
(B) Posthitis (inflammation of the foreskin).
(C) Both balanitis and balano-posthitis have a common underlying factor: a long foreskin, which cannot
periodically be retracted completely and cleansed. The retention in the preputial sac of secretions of
sebaceous glands, of urine in diabetes mellitus, of ammoniacal urine due to stagnation, and of discharges
from chancroidal, syphilitic and other sores, and at times combined with other organisms like staphylococci,
diphtheroids, coliforms and spirochaetes, causes much irritation with some discharge of pus of nasty odour.
Due to repeated attacks of balano-posthitis, in the elderly, there may develop white patches on the inner
surface of the prepuce and on the glans, resembling leukoplakia.
(D) Paraphimosis, i.e. retraction of a narrow or inflamed foreskin that cannot be replaced. It is a painful
condition which obviously cannot occur in the uncircumcised.
(E) Lichen sclerosis et atrophicus affects adults on the glans, prepuce or both. In older men, it is the
commonest cause of balantis xerotica obliterans, a possible pre-malignant condition. As lichen sclerosis et
atrophicus may cause phimosis in boys, circumcision is the treatment of choice.
(F) Many sexually transmitted diseases. The glans of the penis in the circumcised person could be washed
off easily and more efficiently and hence, circumcision prevents the following pathogens from lodging on the
glans, especially if the penis is washed soon after intercourse:
Some of the organisms involved are mentioned below:
1. Neisseria gonorrhea.
2. Chlamydia trachomatis: It is an important cause of blindness as STD of humans. It is responsible for
lymphogranuloma venerum (also known as lymphogranuloma inguinale), inclusive conjunctivitis (adults and
new born), non-gonococcal urethritis, cervicitis, salpingitis, proctitis, epididymitis, pneumonia of newborn,
and Reiters syndrome. The most common site of occurrence in man of lymphogranuloma venerum is the
coronal sulcus, followed by the frenum, prepuce, penis, urethra, glans, and scrotum.
3. Haemophylus ducreyi, a gram-negative anerobic bacillus causing chancroid. The presence of a
foreskin makes males more susceptible to H. ducreyi infection. Prior to the advent of sulphonamides,
circumcision was the standard therapy.
4. Calymmatobacteria granulomatis, a gram-negative organism causing donovanosis also known as
granuloma venerum or granuloma inguinale. In some developing countries, it is the most prevalent form of
STD. Anal intercourse is closely associated with rectal lesions.
5. Mycoplasma hominis, mycoplasma genitalis and ureaplasma urealyticum. Mycoplasma genitalis and
ureaplasma have been responsible for cases of non-gonococcal urethritis (NGU). In men, the genital
mycoplasma colonise the urethral mucosa and can be found under the foreskin of uncircumcised men.
6. Trichomonas vaginalis, one of the causes of NGU (Non-gonococcal urethritis).
7. Yeasts like Candida albicans and torulopsi glabrata. Candida albicans are most commonly found in the
vicinity of the coronal sulcus in uncircumcised males.
8. Treponema pallidum causing syphilis.
9. Sexually transmissible causes of intestinal (or anal) infections in homosexual men, such as:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 492
(a) Bacterial pathogens: N. gonorrhoea; N. meningitides; Chlamydia trachomatis; H. ducreyi;
calymmatobacterium granulomatis; treponema pallidum.
(b) Enteric bacterial pathogens: shigella (dysenteri type 1, Flexneri, boydii, soneii); salmonella (cholera suis,
typhi, enteridis with nearly 2000 serotypes including enteridis, typhimurium, paratyphi A,B,C);
Campylobacter (fetus, jejuni, coli, laridis, cinnaedi and fennelaiae); enterotoxic Escherichia coli.
(c) Fungus (candida albicans).
(d) Protozoa: giardia lamblia; ent. histolytica; dientamoeba fragilis; iodamoeba butchlii; cryptosporidium sp;
isospora belli and microsporidia (the last 3 especially in patients with HIV infection).
(e) Helminths: enterobius vermicularis; strongyloides stercolaris.
(f) Mycobacterium avium-intracellulare sometimes found in homosexual patients with AIDS.
(g) Other organisms causing bacterial vaginosis e.g. Escherichia coli, proteus mirabilis, pseudomonas,
klebsiella and seratia, gardenerella vaginlis, bacteroides species (espy. Melaninogenicus and bivius, as well
as clostridium and actinomyces species) are also found.
(h) Viruses: HSV; CMG; HPV; Hepatitis A&B; HTLV.
10. Viruses
(a) Genital herpes virus (HSV-1 & HSV-2). HSV-2 has been isolated from the smegma from male STD
clinics. ; (b) Cytomegalovirus: a group of viruses within the herpes family. Prevalence is 40 percent in
Europe and nearly 100 percent in Africa and the Far East. It is the commonest cause of congenital infection
of the foetus and of mental retardation. ; (c) HTLV-1 (human T-lymphocyte virus type 1) and HTLV-2 are
retroviruses capable of blood-borne or sexual transmission. (d) Human papilloma virus: more than 50 HPV
types. Some human papilloma viruses are associated with naturally occurring cancers. HPV-16 and HPV-18
may cause cervical and vulval cancers, some five to 30 years after infection. HPV can cause condylomas
and papillomas including oral cavity papillomas.
A wart is an epidermal tumour caused by papilloma virus. Genital warts are the commonest viral STD.
Eight percent of men with penile warts and 20 percent of women with vulvar warts have anal warts. Genital
warts of which condylomata acuminata (pointed warts) are the most frequent, are soft and fleshy, and first
appear on the frenum, coronal sulcus, glans penis and the lining of the prepuce and areas liable to trauma
during sexual intercourse. Peri-anal warts are usually condylomata acuminata. Maternal genital warts during
vaginal delivery have been blamed for the infant laryngeal papillomatosis. Malignant lesions have developed
in some individuals with condylomata.
(e) Hepatitis A, B and delta virus co-infection, and non-A and non-B hepatitis.
(f) AIDS: Uncircumcised men were more likely to become infected with HIV virus after heterosexual
exposure. Circumcision may protect men from HIV infection.
(g) Molluscum contagiosum virus (MCV): a benign condition of the skin and mucous membrane, often
sexually transmitted in adults, is caused by the molluscum contagiosum virus, a member of the pox virus
family.
(h) EB viruses: belong to the herpes virus group. Infectious mononucleosis, the best known syndrome
associated with EB Virus, is also associated with a variety of cutaneous and mucosal manifestations
including genital lesions.
(11) Certain malignancies: nuns have a low incidence of cervical carcinoma, while the wives of husbands
whose previous wives had carcinoma cervix have increased risk of cervical neoplasia. History of venereal
infection is associated with carcinoma of cervix, penis and anus.
Although carcinoma penis, vagina, vulva and anus are detected much less often than carcinoma cervix,
they may be sharing a common sexually transmitted aetiology. However, among all other suspected
CHAPTER VI: Islam the perfect religion
493
carcinogens, only HPV has been consistently and repeatedly associated with cervical dysplasia and invasive
cervical cancer.
(12) Pubic lice.
(13) Staphylococci and streptococci: staphylococci saprophyticus is a common cause of urinary tract
infection in males as well as in females.
Premature ejaculation: Finally, after circumcision, the glans becomes less sensitive, resulting in more
delayed orgasm, and by lessening premature ejaculation, gives a more prolonged satisfaction to both
partners.
Opponents of circumcision either have a religious bias or present unsubstantiated claims not supported
by medical studies. They cite simple complications (when circumcision is performed by an inexperienced
operator or by a barber). Such complications are also found in any other surgical procedure. The common
complications are : (a) excessive bleeding (which could easily be stopped by pressure or cautery, unless the
patient suffers from haemophilia); (b) local infections (which are easily controlled by antibiotics);(c) skin tags;
meatal stenosis; (d) loss of sensitivity after many years due to keratinisation of the skin over the glans. (On
the contrary, both partners get more pleasure out of sexual intercourse, because a thin 10-layer of cells, less
than the thickness of a cellophane food wrap) covers the glans which (i) creates a barrier against viruses
and bacteria, (ii) delays premature ejaculation, giving a longer time for orgasm to set in for the enjoyment of
both partners); (e) The surgeon should look for congenital abnormalities such as hypospadias before
circumcising, and ask the patient if he is a haemophiliac (bleeder).


Time: Time is one of the most difficult properties of our universe to understand. We
talk about the past and the future and of demarcations such as seconds and minutes on
the clock, but we cannot define with mathematical accuracy exactly what time is.
Although time could be described as the period or duration during which an event
occurs, the physicists have added it as the fourth dimension to the three dimensions of
length, breadth and width, and call it space-time. Einsteins theory of relativity says that
the passage of time is different for objects that are moving at different velocities relative
to each other. For objects travelling at high velocities time passes more slowly than for
those object that are travelling at lesser velocities. This means that if a person from
Earth were to travel in outer space at a speed close to the speed of light (about 300,000
km per sec or about 186,287.49 miles per sec), that person could return to Earth
thousands of years into Earths future without getting much older himself. Can the
relativity in time be applied to Prophet Muammad

s ascension during the Merj?


During the Meraj the relative time passed on earth was virtually zero for him. Also, if
Jesus returns to earth (which many do not believe) thousands of years later not much
aged, then the theory of relativity will be able to explain the passage of relatively short
time in his case.
Regarding the measurement of time, Muslims have a long association with it. The
crude shadow clocks and sundials were known to Egyptians and Greeks, but their design
and proper construction on scientific lines began with Muslim scientists from the tenth
century onwards. Prior to the Muslim involvement, Indians used to divide the day into 60
ghatika, one ghatika into 60 pal and one pal into 60 bapal. Thus one ghatika or ghari
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 494
was equal to 24 minutes, one pal was equal to 24 seconds, and one bapal was less than
a second. A Muslim scientist, Ali Ahmad Nasawi (d.1030 CE), studied this system and
revolutionised it by dividing the day into 24 sat, one sat into 60 daqeeqah and each
daqeeqah into 60 thnia. It was this division of time that was taken by rest of the world
as standard. In Arabic daqeeqah means a small or minute quantity and thnia means
second or the other unit. Thus the terms minutes and seconds are exact translations of
the original words used by Nasawi. The science historians also agree that the pendulum
clocks too are the gifts of Muslims to humanity. The one at Maragha observatory had an
error of less than one minute a day. Quartz clocks based on the piezoelectric property of
quartz crystals improved time-keeping performance which was only surpassed by atomic
clocks relying on the atomic beam devices based on Cesium, the standard of which
keeps time to about one millionth of a second per year.
Some of the devices to measure time are: (a) Solar time, based on the rotation of
Earth on its axis and the Suns apparent motion across the sky to measure the duration
of a day. Mean solar time bridges the difference in the length of the 24-hour day during
different seasons of the year amounting to as much as 16 minutes. (b) Sidereal time,
also based on Earths rotation, but using the apparent motion of the fixed stars across
the sky as Earth rotates. (c) Universal time (GMT) is simply the mean solar time
measured at the Greenwich meridian, the meridian passing through the Royal Greenwich
Observatory in Greenwich, England. (d) Standard time or the clock time we use in
everyday life, based on the division of Earths sphere into 24 equal time zones. The
distance east or west of Greenwich determines the standard time zone and, thus, the
standard time of a particular location. (e) Dynamical timeformerly called ephemeris
timeis the timescale of astronomers, using the annual revolution of the earth, moon
and other planets around the sun, blaming the variations in the rate of Earths rotation
which amounts to 1 or 2 seconds per year. Neither solar time nor sidereal time is
accurate for them. (f) Geologists use the geologic time scale to measure spans of time in
the 15-billion-year history of Earth. (g) Atomic time is based on the frequency of
electromagnetic waves that are emitted by certain atoms, the most precise method for
measuring time. The Cesium atom clocks lose less than a second in 3,000 years, while
now the United States has a Cesium clock that is accurate to a single second over 3
million years. (h) Elapsed time is shown in a timer or stopwatch during games without
providing time of day. (i) Access time is the time required for information to be gathered
from some remote source, such as data from a computer's memory or from a hard disk.
(j) Dream Time is not the time spent in dreaming. In Australian Aboriginal mythology it
refers to the period of creation in which the earth and all life had its source.
Time is difficult to comprehend since we cannot imagine when time began and
when it is going to end. Similarly, we do not know how it relates to God. The only thing
we know is that God created time and allotted a specific amount of it to mankind to do
what he/she can do in this world for the Hereafter. Since we cannot condense time to fit
in our duties and responsibilities for completion, we are required to compress our
workload and priorities instead.
CHAPTER VI: Islam the perfect religion
495
Whether we are Muslims, Christians, Hindus, Jews or atheists, Allah in all His Wisdom
and Justice, willingly gives air, rain and sunshine to one and all. He gives each and
everyone of us equal time viz. 60 minutes per 24 hours a day. With all the money in this
world, we cannot buy an extra hour. The supply of time is one of Allahs daily miracles, a
purse magnificently filled with 24 hours of probabilities and possibilities. Time can never
be recycled nor can it be retrieved. The value of time is only realised when only a little
time is left. So what should we do with such a precious gift? We should always bear in
mind that this moment will pass quickly, and it depends upon us whether we make use
of it or not.
The 24-hours allotted to us on a daily basis is divided in the Holy Qur'an into a
number of discrete units, each specifically chosen by Allah for a particular activity, such
as:
(a) The Qur'an was sent down at night (Q.44:3; 97:1);
(b) Praying for forgiveness is recommended at dawn (Q.51:18);
(c) Mankind is to celebrate Allah's praises before rising of the sun and before its setting,
and during part of the night and after prostration (Q.50:39-40);
(d) Recitation of the Qur'an in the morning is recommended (Q.17:78);
(e) It is commanded to glorify Him morning and evening (Q.33:42);
(f) and to celebrate Allah's praises morning and night (Q.48:9);
Other times should also be studied carefully e.g.
(g) Noon (Q.91:1; 93:1);
(h) Afternoon (Q.103:1);
(i) Tomorrow: Let every person look to what (provision) He has sent for the morrow
(Q.59:18);

Scientists talk of timelessness in space, which stretches through to eternity. Such an idea
was referred to in Arabic as Dahr and deified. The ancient Greeks worshipped Chronos
(Time) who was the father of Zeus (the god of gods). Dahr is itself a mysterious word
which may mean the eternity of time. Dahr becomes more mysterious in this adth
Qudsi (which is not reported in the Holy Quran and yet conveys Allahs words): The
offspring of dam hurts me for he abuses Dahr (possibly meaning time or infinity) and I
am Dahr. In my Hands are all things and I cause the revolution of Day and Night.
(adth:Bukhri). Allah created Time and controls it. Just as Time, Allah has no
beginning and no end.
The title of Ch. 76 in the Holy Quran carries two names and is shared by two
different subjects linked together in many ways, viz. (a) Al-Dahr (Long Period of Time)
and also (b) Al-Insn (Mankind). It begins thus: Has there not been over mankind a long
period of time, when he was nothing, not even mentioned?
Time is relative and varies depending on perceptions. Allah created different times,
e.g. one day on our planet is different from the day in one of the stars billions of times
larger than the Earth. One day of Venus equals 117 Earth days. (Planet Venus is named
after the Roman Goddess of Love and is nearly the same size as planet Earth). When the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 496
Sun shines into our eyes, we see the light that left it eight minutes ago. On a clear night,
if we look at the bright star Rigel, we are receiving that light which left this star 800
years ago. In Q. 22:47 one day = 1,000 years while in Q. 70: 4 it is 50,000 years. A
period of 50 thousand years for us is only a day or less for the Angel Jibrl.
Variations in the rotation of the Earth amount to one or two seconds per year.
Moreover, the Earth is gradually slowing down at the rate of 1/1000 of a second every
100 years. Hence time is not a physical constant. Motion and gravity expand time as
propounded by Albert Einstein in his special theory of relativity. Hence neither time nor
space could be real. Some say that time does not exist because we cannot hold on to
time. Although physicists constantly work with time, they say that every moment is a
real one only for that brief period when time stands still, an impossible phenomenon.
We can gain time or lose it while travelling West or East, so a plane may arrive
ahead of time. Man must serve his time whether he worships God or not. There was a
time to be born, and a time to die. Time is the subtle thief of youth. Most of us old
people do realise how our childhood and youth frisked away so fast. A time table shows
us the time, and when someones time draws near, it means death and time to pack up
and go (or rather be packed up). Nothing destroys us but time (Q. 45:24). Even time
has wings: The bird of time has but a little way to flutter and the bird is on the wing.
(Omar Khayyaam). When someone's time is up, he goes down.six feet under.
Time does not stand still, because each time we ask someone what time it is, we get
a different answer. Times may change and with it, the world may change too. My
grandfather was told that the Earth was flat. My father told me that the Earth was
round. However, when I was born, I found the world to be crooked. If we consider
ourselves as exemplars to mankind, the least we can do is to show them that the world
is not so crooked after all and that there is a community called Muslims who follow the
Straight Path called ir al Mustaqm. To become exemplars for other communities, we
ourselves must forever remain on the Straight Path for them to witness, appreciate and
accept Islam. Prophet Muammad

is reported to have said: A good example is the


best sermon, which should begin with Muslims.
Time gathers importance when we say that Prophet Muammad

stood the test of


time, and that he left his foot prints on the sands of time. Time has an existence when
we say for the time being. Allah is Omnipresent, i.e. present everywhere at the same
time. The phrase in no time means, in the twinkling of an eye, (Q.54:50).
No matter how strong we are, we cannot hold on to time even when we say we have
time on our hands, because it is continually slipping by, right under our feet. Therefore,
this time, like any time, is a very good and timely one, only if we know what to do with
it. It is important to bear in mind that the moment we have in hand will never be
repeated once it has passed by, and that it could be utilised by our own endeavour into
one of eternal bliss, or abused by ourselves towards our eternal damnation. The choice
is ours. Prophet Muammad

said: .' '

L tasubbud dahr, Do not abuse time.


(adth: Al-Bukhri and Muslim).
CHAPTER VI: Islam the perfect religion
497
An Urdu phrase: . } . . }

. ~ . - . } Subh hotee h; shaam hotee h; yu heen


omr tamaam hotee h, which means: Morning comes, evening comes; just like this, life
comes to an end. Man displeases Allah when he abuses time. Since time is a gift from
God during life, we must not kill time. Although money is also a gift from God, it could
be earned again when all is spent but time cannot be retrieved.
The importance of time on planet Earth could be gauged from the fact that we are
given a very small fraction of it in this world with many evil forces working against us. In
this short time whatever personality we develop before departing from this planet will
help us to begin another life of infinity in the Hereafter. Here is a Persian poem:
,... .,.. ...

.
.. :., ::-

}. ...
. ..'..

.
. .:..,

.-

Khabar daaree ay ostokhaan qafas; k jaan to morgheest naamash nafas; cho morgh az qafas rafto
begsast qyd; degar rah na gardad be saye to syd; negah daar forsat ke aalam dameest; damee peesh
daanaa beh az aalameest. Do you know, Oh imprisoned skeleton, that your life is a bird
named breath: Just as the bird escapes and breaks the bond, the prey does not return in
spite of all your efforts: keep in safe custody this opportunity since this world is just a
fleeting moment; a moment to the intelligent is better than the whole universe.
When the watch ticks a second, its second-hand moves only a little, yet in the same
second, light travels 186,287 miles. (It takes less than 1.5 seconds for light to reach the
moon which is 250,000 miles away from the earth). Certain stars that are visible to us
today in fact may have disappeared many centuries ago, but their light is still travelling
from them.
Times testimony has been recorded as Al Asr in Ch. 103, which could be translated
as, By the Flight of Time, or as By the Afternoon, or By the Declining Day. It could also
be translated as By the Afternoon of our Life (when lifes sun is going to set and our
eyes are about to close); Surely man is at a loss. Let us suppose that mans life spanned
just a single day on this Earth, and we are looking at our own ledger of profit or loss
account at Ar alt. (Notice that there is a full stop for further prayers after the four
obligatory Ar ones are completed. There are no more Sunnah or Nafl prayers. The only
thing we can do in that short time is good deeds: wa amilu lit, as mentioned in the
verse). If we have done no good so far, surely we are at a loss. We must quickly realise
the value of life that is left and all that we have in hand is very little time. We should
learn a lesson from our past experiences and not allow ourselves to be dominated by
destructive inclinations of passion, hatred, jealousy etc., beginning with Ar alt and
ending in nightfall. The time between Asr and the nightfall of life is the only time left to
do whatever good we can to tip the balance in our favour for the Day of Judgment,
knowing that each day has already passed was either a loss or a gain during our journey
to our final destination.
Mans growth, both physical and spiritual, takes place in time. Allah allows us to
become old so that we can become intelligent and wise (Q.40:67; 35:37). The extra time
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 498
that He grants us on a daily basis is for a purpose - for us to become a good example to
someone; be a source of solace for others; heal a bruised relationship, or use our talents
to make our contributions to this Earth to make it a better place for others to live in,
both born and yet to be born, but more so, in preparation for our own Hereafter.
In a manner of speaking, nothing really belongs to us but time, which is bestowed
even on one who has nothing else. Hence, time becomes the most precious commodity
because we are losing a part of it every minute. In just two days, tomorrow will be
yesterday. Yesterday was once tomorrow. If we wait for tomorrow, tomorrow comes. If
we dont wait for tomorrow, it still comes but we cannot even count on it since some of
us may not be there to welcome it. However, if we are fortunate enough, we will see
tomorrow as a fresh day opening for us a new page with many possibilities; but today is
the best day of our lives because we have not yet seen what we could do and would do
in what is left of it. We have to forget about yesterday which was a cancelled cheque.
We should not count on tomorrow which is only a promissory note. Today is a day of
opportunity with ready cash in hand, both in spiritual content and in dealing with our
priorities. Today is the best day of our lives because we can start immediately to work
on it with a view to a new beginning for a clean sheet of tomorrow. Let us not waste the
precious moments. The clock is ticking and moving on. The moments will quickly pass,
whether you make use of them or not. Here is what Shaikh Sadi says:
<-.. ':..

.:..'.,.,.


Sadiyaa dee rafto fardaa hamchenon maujood neest; dar miyaan eeno on forsat shomaar emrooz raa. Oh
Sadi! Yesterday passed and tomorrow is likewise non-existent; between this and that,
count the opportunity in the interval today. Young people do not know what old age is
but old people know what youth was.
Let us remind ourselves that time is a versatile performer. Time flies; time marches
on; time heals all wounds; time runs out; time will tell; time becomes boring; time and
tide wait for no man. If you run a race against time, time will win; time is what a man is
trying to kill but it ends in killing him. A person committed to his responsibilities is always
busy because he makes time to fulfil them. A lazy person says that he has no time. We
do not find time to visit the sick but we make time to attend funerals.
Nothing is longer than time since it is the measure of eternity and nothing is shorter
since it is insufficient for the accomplishment of our projects. In greatness time extends
to infinity; in smallness it is infinitely divisible. All men neglect it; all regret the loss of it;
nothing can be done without it.
When man looks at his clock, he realises it has a sick-looking face, because its hours
are numbered! However, if we look at the profit and loss account over the years and see
where we have gone wrong or where or whom we have wronged (and be reminded that
every defect is considered by the Japanese industry as a treasure), we now know the
value of time that is left for us. It is so precious.
When I was a child laughing or weeping, time was just creeping. When my youths
page began to unfold, time just strolled. In my forties as a full-grown man, time ran.
When older I grew, time flew. Soon I have to pass on, when my time is gone. The
CHAPTER VI: Islam the perfect religion
499
golden rule of happiness was enunciated by Prophet Muammad

: Take advantage of
five before five: your youth before your senility; your health before your sickness; your
wealth before your poverty; your leisure before your work; and your life before your
death. (Sunan Al akm).
Time moves in any direction it likes. It goes forward at one small step at a time
because the human brain processes only one incident at a time. However, even if we
exist in the present, we live in the past, because by the time we realise what has
happened, the moment is gone. If man does not know how precious time is, he would
waste his life. We must not allow this valuable time to be lost in frivolities, like the child
who was deceived and parted with his gold ring when he was offered a date. Shaikh
Sadi reveals the story:
...:-.}:

..-<.-..

.....


,.....:
.:}

.;..-

;:. >}....


,.,...

,.~-



Z ahd pedar yaad daaram hamee; k baaraan rahmat bar oo har damee; K dar khordiyam lauho daftar
khareed, z bahram yakee khaatam zar khareed; B dar kard naagah yakee mushtaree; b khorma ee az
dastam angoshtaree; Ch nashnaasad angoshtaree tefl khord, b sheereeni az wy tawaanand bord; T
ham qeemat omr nashnaakhtee, k dar aysh sheereen bar andaakhtee. I remember since my
fathers time, may Allahs mercy be constantly on him; during my childhood he brought
me a slate, a book and a golden ring. While I was offered a date, someone removed my
golden ring. When a little child does not know what a ring is worth, it becomes easy to
take it away with something sweet; you also did not know the value of life, and you
dumped it in exchange for a sweet treat.
At age fifty, Shaikh Sadi laments:
}- . :. . . } . . :. , . Ay k panjaah rafto dar khaabee, Magar een chand roozeh dar
yaabee. Oh, fifty has passed and you are still sleeping; try to benefit from the remaining
few days. Twenty more years passed by and the same poet wakes up:
:. : . ~ . , :. . . - : .

Biyaa ayk omrat b haftaad raft, magar khofteh boodee k
barbaad raft? Come, now that you have become seventy; were you sleeping that the years
were thrown to the winds? Some years later, he faces stark reality and laments and
yearns for his past life.
:. . :. ,- . ~

,. . .: .

Omr b afsoos raft onch raft, deegarash az dast madh


bar mahaal. Regretfully, life passed what had to pass; do not allow the balance to pass
away in futility.
The father holds the hands of the young child with the hope that the child would
hold the father's hand in his old age, is summarised in this Persian poem:
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 500
~ . - . . .

~ . . . . . .

Pedar dar koochekee dast pesar geerad, b


ommeedee k dar peeree pesar dast pedar geeradl. Everything has its price, and if we sacrifice
time, we sacrifice part of our lives; hence the importance for every moment of our lives
to be put to some good use, thought, word or deed, so that at the end of this life, we
leave this world with a smile and look forward to the accumulated heaps of good, which
we have been constantly sending in advance in hope of blissful times ahead in the
Hereafter (Q.82:5).
Although we differ in our skills, talents, acquired knowledge and achievements, we
are equal as to the number of seconds we are granted per day by the Most Just Allah;
we all receive an equal amount of time between sunrise and sunset. The hours in front
of us are just a little time left in the journey to our final destination, hence we must
grasp todays opportunity for our R to progress and grow. Each day that passes is
either a loss or a gain in our spiritual ledger in our journey back to our permanent home.
A day well-planned and lived today makes yesterday a day of joy and tomorrow a day of
hope.
We must therefore realise the value of whatever time there is left. We have found
time to go to the Moon and to Mars but we hardly ever make time to take the inward
journey into our own selves. We have to examine ourselves and re-examine the findings.
Time is labelled as sacred when God intervenes in our lives in difficult times. Why are we
wasting time crying over some money or some property that we lost? We neither
brought them with us when we came nor we would take them with us when we leave.
Instead of worrying about time wasted in this world, it might be better to worry over the
loss of immortal values in the Hereafter. We have to ask Allah to forgive us our sins and
wasted efforts (Q.3:147).
The past no longer exists and cannot be retrieved except maybe in our memories. At
this point in time we cannot go backwards to correct the sins we have committed.
However, now is the time to compensate and make up for our past misdeeds. Erasers on
pencils just remind us that every one makes mistakes but we should not repeat them.
Procrastination is the thief of time. It is the grave in which opportunity is buried.
Hence when we wake up every morning, we must set up a time for our priorities. Today
was the tomorrow of yesterday. Time cannot be re-used. We say mana in Spanish
(meaning tomorrow instead of saying ojal meaning God-willing) without saying Insha
Allah and leaving things for tomorrow (Q.18:23, 24). For some of us, tomorrow may not
come. Time itself may remain indefinitely, but we may not be there to make use of it.
We say that time is passing when in fact time stays but we go. A Persian poem:
. ,. . }. , .. . . .. .

, . . . . . . . .

Ghaafel mabaash ar aaqelee; dar


yaab agar saahebdelee; baashad ke natvon yaaftan deegar chenin ayyaam raa. Dont be heedless if
you are wise; find out if you are honest; it is possible that you may not find such days
again. Here is an Urdu proverb:
CHAPTER VI: Islam the perfect religion
501
.. . . .. < .. . .. <

Jo kal karnaa h to aaj karl; jo aaj karnaa h to ab kar le.
What you have to do tomorrow, do it today; what you have to do today, do it now. This
is matched by a Persian poet:
., . . . .-

, . . . .

Konoon waqt tokhmast agar parwaree: gar ummeed


daaree k kharman baree. Now is the time to nurture the seeds, if you have hopes of
harvesting the crop. Yesterday was a cancelled cheque; tomorrow is only a promissory
note. Today is all the cash you have in hand.
Did it ever occur to us that just as 2.5% of our money should be given as
compulsory charity (zakt) to the needy (and that is the least we must give), we must
also dedicate 2.5% of our daily allotted time of 24 hours, i.e. 36 minutes, to Allah? This
is the approximate total time taken by our five daily far or compulsory prayers (alt).
If we sleep 8 hours out of the 24 hours a day, and if we are going to live, Insha
Allah, for 75 years, then 25 years of our lives are expected to be passed in sleep. From
the balance of (hopefully) 50 years, if we deduct the number of years we have already
passed and the years that will be spent in the necessities of life as destined by Allah
such as eating, dressing, studying, travelling, working and in illness, very little time
would be left for us to contemplate further about Allah with a view to self-perfection and
spiritual elevation. So much of our time is spent in routine preparation that the amount
of each person's prime time is confined to hardly a few hours a day. We have to guard
well our spare moments. They are like uncut diamonds; if we discard them, their value
will never be known. But if we polish and make the best use of them, they will become
the brightest gems in a useful life. It will be a rewarding exercise if we take pen and
paper and calculate how much spare time is left in our own lives to do the needful.
Here is an interesting presentation of Allahs bounties. The old man needs only 4 or 5
hours of sleep instead of eight. Hence, in our old age, instead of 16 hours, we receive
19-20 hours of prime time to do whatever good we want to do, this being one way of
our life being prolonged, all through Allahs Mercy and Wisdom. The old man surely
cannot thank Him enough. Every day added to our life becomes yet another new page of
our history.
It is estimated that millions of Muslim man hours are being wasted each day in
worthless talk, instead of utilising the time productively in discussing valuable topics, and
exchanging scientific data so direly needed by the Muslim World.
The importance of Time lies in the reminder that we pass through this world but
once. If therefore, there be any kindness we can show or any good that we can do, let
us do it now; let us not defer it, for we shall not pass this way again. Time flies past and
fast, in a one-way street, never to return.
The physicists combine the time dimension with the three dimensions of space and
call it space-time, which incorporates the effect of gravity through distribution of matter
and energy. Albert Einsteins famous equation is E=mc
2
(E for energy, m for mass and c
for the speed of light) shows that a tiny amount of mass equals an enormous amount of
energy. If time had a beginning in what we call the Big Bang, then it must have also an
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 502
end in a Big Crunch, when the entire universe including all the stars and planets will
collapse to form a small heavy solid mass. The fact that time is passing means that it
exists and if time were suddenly to cease, then nothing would exist, except Allah Who
will remain after time ends (Q.55:26-27). The arrow of time is going swiftly forward in
one direction all the time, beginning with the first Big Bang. Therefore time can never
remain still. It has to change and with the times, we must also change. We can only
change the world if we can change ourselves and that will occur with time.
The limitations of time and space do not apply to Allah. All our past, present and
future situations have already taken place and are recorded in His Book of Destiny called
Al Lauim Maf which is lodged somewhere in the heavens and which is concealed
from us while we are living on Earth, but will be viewed by all of us in the Hereafter. God
knows events that have not yet happened; past and future events have already occurred
in God's sight. He does not need to wait to see the result of an action. The beginning
and the end of any event are both experienced in His sight in a single moment and
already had been recorded in Al Lauim Maf.
For the first 20 years, mother asks the son: Where are you going? For the next 40
years, the wife asks the husband: Where are you going? But later when the person
dies, no one knows where he has finally gone. Similarly, we do not know what happens
to time when it passes.
Before the Big Bang, there was no space or time. The space and the universe
emerged in the Big Bang over 13 billion years ago. In the beginning, all matter was
packed into a tiny dot which contained all the matter that later became the sun, the
earth, the moon and all the heavenly bodies that tell us about the passing of time.
We will not be wearing a watch in Heaven since there would be no such thing as
Earthly time, yet we would be able to scan through the beginning of time and its end
taking place on planet Earth. The past, present and future would flash simultaneously
from Al Lauum Maf, the Guarded Tablet.
Thus we can see the importance of the gift of time to us. Another precious gift given
to mankind by the Creator is water. Here are some notes on water.

Water: Water is a unique gift from Allah to mankind and to all other living organisms. Allah granted a
specific amount of water to us billions of years ago, and planet Earth has retained the same amount,
courtesy the water cycle (Q.15:22; 35:9). The water that Adam and Eve drank when they first arrived on
Earth is the same that we are drinking now. Water is essential to life. It also plays an important role in the
lives of Muslims through ablution (wudu) which is an obligatory component of the 5-time daily Islamic prayer
ritual.
Allah created the heavens and the earth in six days, then He established Himself on the Throne
(Q.57:4), that Throne being over the water (Q.11:7). (In Judeo-Christian literature, God is called the fountain
of living waters, Jeremiah. 2:13). Allah has created every animal from water (Q.24:45). In fact, every single
living being was made from water (Q.21:30). He had also created the first man from dust (Q.40:67) and
water (Q.25:54). Allah then created mankind on Earth from a drop of water emitted from between the spine
and the rib cage (Q.86:6-7) and continued the progeny from a mixture of petty water (Q.32:8). The
composition of elements in a speck of dust or a piece of stone is the same as those in human beings. It is
CHAPTER VI: Islam the perfect religion
503
this very speck of dust which when resurrected will carry our attributes on the Day of Judgment.

(In Egyptian mythology, only the sea existed at first. Then Ra, the sun, came out of an egg that
appeared on the surface of water. In Roman mythology, Neptune is the god of the sea, another god being
Triton. In Greek mythology, Nereus was the god of the sea, son of sea-god Pontus and Gaea (Mother
Earth), while another sea-god was Poseidon and yet another Phorcys, whose wife was the sea-goddess
Amphitrite. In Sumerian mythology, Nammu was the goddess of the sea and in Incan, Mamacocha was the
sea-goddess. We Muslims do not believe in all these gods and goddesses, but accept water as one of the
creations of Allah).
Water is the ONLY substance that at normal temperatures exists in all three states: liquid, solid (ice)
and gas (vapour). A water molecule forms when one atom of oxygen which carries a negative electrical
charge combines with two atoms of hydrogen with a positive electrical charge on the opposite side at 105
o
position. There are also two pairs of electrons on the bottom of the molecule forming a similar angle
perpendicularly. Many unusual properties of water such as expansion on freezing are attributed to this
asymmetrical arrangement. By convention one cubic centimetre of water at 4
o
C weighs one gram. At sea
level, with an atmospheric pressure of 14.7 lbs/sq. inch or 760 mm mercury, water boils at 212
o
F or 100
o
C,
and freezes at 32
o
F or 0
o
C. Sea water which contains 3.5 % salt, freezes at 28
o
F (-2
o
C). Deep in the
oceans, it is so dark that if we stretch our hands, it can hardly be seen (Q.24:40). The pressure a mile down
in the oceans is a massive 2,300 lbs/sq. inch. Water is the ONLY fluid which contracts on cooling until 4
o
C
but on further cooling to 0
o
C, it expands, the molecules taking on a 3-dimensional structure to form ice that
contains lots of empty spaces between the molecules. This accounts for the lower density of ice and the
expanding nature of the solid. Instead of shrinking, water expands by nearly one-tenth of its volume and
forms ice which floats on water. This ice is responsible for survival of life in the water below the layer of ice.
It's a good thing that ice is less dense than liquid water. (Fish and other aquatic animals can survive in the
water below the ice, since water at the bottom of the lakes and oceans does not freeze, no matter how cold
the temperature is. When scientists drilled through the ice of Antarcticas Lake Vanda, they discovered that
the water at the bottom of the lake was an amazingly warm 77 degrees Fahrenheit. Ice crystals actually heat
the water by focusing on the bottom of the lake). Water molecules stick together because of the quality of
cohesion. This could be observed in a dew drop on a leaf. The high surface tension of water is responsible
for its capillary action, thus allowing water to move up from the roots of plants hundreds of feet to the top.
When ordinary or white light enters water or glass like a prism, light gets bent because of refraction and exits
as a spectrum of colours, violet, indigo, blue, green, yellow, orange and red, in that order, red being on the
outside. This phenomenon could be seen opposite the sun at the end of a rain shower and also in the spray
of a waterfall, as a perfect multi-coloured arch of the rainbow. Sometimes, there is a secondary rainbow
above this perfect arch in which the colours are in reverse order. In Greek mythology, this phenomenon is
said to be under the control of the goddess of the rainbow, Iris. In Islamic theology, it is Allahs artistry
involving the laws of physics, teaching us that white light is composed of varying colours of different wave-
lengths.
Refraction is different from reflection as in the story of the handsome youth of Greek mythology
Narkissos, son of the river god Cephissus, who fell hopelessly in love with his own beautiful face reflected in
water in a pond and was changed into the plant narcissus (Nargis).
More than one billion people around the

world have no access to clean water.

The quantity of surface
water (rivers, lakes, ponds, etc.) is

variable, depending on rainfall, and is of poor quality, whereas

groundwater (found more than 100 metres underground)

is usually of high quality but variable in quantity.
Fresh water is a finite source, making up

less than 1% of the Earth's total water; 95% of this is groundwater.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 504
Over 70% of the Earth is covered with water, out of which 97% is salty, more than 2% is locked in the ice
caps of Antarctica and only 0.5% is drinkable. This small percentage of potable water could support several
times the current world population, provided it is not polluted by chemical and nuclear wastes. Each person
uses approximately 10 gallons of water daily.
The human body as a whole has 60% water, brain 70%, lungs 90% and blood 80% water. The proverb
blood is thicker than water finds support in its physical composition also. We can live without food for a
month or so, but without water, we will die within a week. (Spiders may live for weeks without food and
camels can live for 17 days without water in extreme heat).
The water cycle which simulates a giant distillery, involves water evaporating into the atmosphere
mainly from oceans, lakes, and forest trees. This air, which contains water vapour, hits the mountains, which
forces it upwards. The height condenses the vapour into rain clouds, and makes it fall as rain, which in turn
replenishes oceans and lakes and other ground water. The rain is also absorbed through roots of trees to be
released back into the atmosphere through transpiration and to continue the water cycle. The same amount
of water that evaporates from the oceans and plants falls back around the globe as rain on a daily basis. A
rain drop falling down is not spherical but flat like a coin, because of surface tension, force of gravity and
atmospheric resistance.
Water exits through milk from within the bodies of animals (Q.23:21; 16:66) and as honey from within
female bees (Q.16:69). Sea water has a different specific gravity to that of rivers (Q.25:53; 35:12) due to the
content of common salt in the former, and yet from both we can get fish to eat and ornaments to wear.
Springs find their own places for water to settle (Q.2:60) to be used by different groups or nations (Q.7:160).
The human population which started in Jannah with just one person, not two (Q.4:1), tends to locate near
pure water resources on Earth. The first lessons that man learnt were through a fair distribution of water over
which both men and animals have a right to share.
Hosing with water can extinguish a real fire just as drinking cool water can suppress a fiery temper.
Water can give life but can also destroy it by drowning. The Latin proverb, Gutta cavat lapidem, means
dropping water hollows a stone while continuous dripping of water could collect to become a lake. A barrel of
water in some places may cost more than a barrel of oil, while in a desert any water will do (an Arabian
proverb). Whenever we drink the water, we should remember the spring - its source and importance. If not, a
time may come when water will have to be kept under lock and key.
There are many kinds of water such as mineral, distilled, tap, filtered, aerated, holy, soda, rose, dill, to
name a few. Hard water is due to excess calcium and magnesium and a little of other metals. Zamzam water
contains calcium and magnesium besides other elements and hence we do not suffer from cramps while
doing our rituals of tawf in the Kabah and running between Safa and Marwa. Heavy water is deuterium
oxide (D
2
O), deuterium being the hydrogen isotope with an atomic weight of two, as compared to ordinary
water H
2
O having hydrogen with an atomic weight of one. Super-cooled water can exist in a liquid state
below the freezing point of 0
o
C. Dry ice is not ice containing water. It is solid carbon dioxide which is used
as a refrigerant.
The same tap water that is used for baptism of infants (baptism from Greek baptein: to dip) by Christian
churches for remission of sins in the name of Trinity or Christ, and for adults by most Protestants and
Baptists on the ground that only adults could be guilty of sinful actions, is labelled as sacred or holy. Muslims
also use water as a symbol of exterior purification for ablution called wudu, before offering prayers (Q.5:6)
Cleanliness is next to Godliness appears in Q.2:222. If no water is available, we can still perform wudu using
dust as a replacement, both dust and water equally reminding us of their original combination in our own
formation when we were first created.
CHAPTER VI: Islam the perfect religion
505
Allah puts us in deep waters once or twice a year (Q.9:126) to test us, but with His assistance we can
keep our heads above water; if not, we will be like fish out of water. In pleasant situations the mouth waters
while eyes water during unpleasant ones. Sometimes, because of the refraction of light, we can see a
beautiful eye-catching rainbow through our tears, informing us that Allah is Most Merciful and we should not
despair because He can forgive all sins (Q.39:53).
When we say that it is raining cats and dogs, it means that the rain caused so much flood that dead
cats and dogs which got drowned were floating in the streets, giving the appearance that it rained cats and
dogs.
Although we cannot step twice in the same river because the waters are not the same since they are
flowing and changing every minute, we dare not gauge the depth of the river with both feet lest we go under
water. However, spiders can walk on water. Water-borne diseases come from polluted waters, some of the
causes of pollution being sewage, animal wastes, agricultural chemicals and other poisons, oil spills,
bacteria, acid rain containing sulphuric acid and nitric acid and others from power plants using fossil fuels.
Fossil fuels mean coal, oil and gas that we use for industrial purposes and running motor vehicles, etc. and
which are derived from the decay of our own human and animal bodies buried for aeons in our graves. Acid
rain causes environmental damage resulting in killing of life in lakes and soil as well as plant decay. This
effect can be mitigated by using less fossil fuel in power plants, factories and cars. However, rain from radio-
active nuclear fall-out is more damaging. People will not know the value of life until the last tree has been
cut, the last fish eaten and the last river poisoned.
The thirst centre situated in the hypothalamus in the brain informs us as to when we are thirsty and that
we should drink water. Drinking too much water fast enough causes water-intoxication similar to alcohol. Our
bodies hold water usually due to heart or kidney diseases. When a person feels dizzy due to sudden fall in
blood pressure on standing up (which is known as postural hypotension) drinking one or two glasses of
water helps. Drinking ordinary water prevents you from fainting after giving blood, increases the activity of
the sympathetic fight or flight status which raises alertness, blood pressure and energy expenditure. The first
six pounds we lose after a slimming exercise or diet is water. Water could be a friend as well as a foe. Many
people die from flood gushing water. (Was the flood in Noahs time due to (a) an unusually catastrophic El
Nio-like phenomenon [the label El Nio is derived from Spanish for the child, which refers to Jesus Christ,
pbuh, because the current usually begins during the Christmas season], or (b) due to a seismic volcano
blowing its top under the sea, and boiling over, for Quran mentions the reason of Noahs flood as when the
oven boiled over. Such an occurrence can explain several points related to this massive catastrophe. (c) A
third explanation is related to a passing star which might have sent the moon temporarily off-course. Its near
approach to Earth is expected to cause a massive tidal wave hundreds of feet high. The moon may have
appeared to some as if it were split (Q.54:1). The waters rose to a decreed extent (Q.54:10-12), then
subsided and at last the Ark landed at Mount Al-Judi (Mt. Arart) (Q.11:44). (d) Whatever explanation we
want to give, we must admit that it was a lesson from Allah for mankind that went down in the annals of
history of gushing water).
If we did good deeds, we shall be drinking cool and refreshing water mixed with zanjabl in Jannah from
the fountain of salsabl (Q.76:17-18) and if we had done better and become, Insha Allah, one of the
muqarrabn (those nearest to Allah), we shall be drinking from the fountain of tasnm (Q.83:27); but if we
had disobeyed the red flashing lights that are visible through the verses of the Quran warning us of the No
Entry zones for committing major sins, then we shall be drinking boiling water (Q.47:15). God puts us in
deep waters not to drown us but to cleanse us. If you did any good and even have forgotten about it, it would
be retrieved on the Day of Resurrection. - .. . . Qatra Qatra jam gardad wongahee
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 506
daryaa shawad means: Drop by drop would collect: Lo! It becomes an ocean. You will witness your ocean of
good deeds on the Day of Judgment!
It is widely believed that Prophet Muhammad's

Merj (physical ascension to the heavens) took


place on 27
th
of Rajab. When the Prophet

was 52 years old, the Angel Jibrl came to him one night,
opened his chest, washed his heart with the water of Zamzam held in a golden basin and then restored the
heart back to his chest. Could this special combination of metallic gold with Zamzam water and any other
equipment the Angel had, have provided an electromagnetic shield for the Prophet

against the harmful


effects of cosmic radiation in his space journey? This first ever open-heart surgery paved the way for his
night journey (Isra) followed by the Merj. Whereas this unorthodox postulate may seem absurd to some, let
it not be forgotten that a new theory is first attacked by a few as being ridiculous with many trying to prove its
absurdity; then it is admitted as true but insignificant with some champions joining it to defend it. Finally it is
seen to be so important that its adversaries claim that they themselves had discovered it.

Tadbr versus taqdr: An eternal topic of debate in all institutions of learning
from time immemorial has been tadbr (planning) versus taqdr (destiny).
'. '

Al abdu yudabbir, wahu yuqaddir is the Arabic idiom similar to:


man proposes, God disposes.
Qadar or destiny is accepted by most Muslims as one of the seven articles of mn or
faith (Shuab al mn). Qa, which will be dealt with later, is sometimes used
synonymously with qadar or destiny, whether applied to past, present or future.
Sometimes, man finds that the equation in life does not always balance and he
cannot explain the afflictions of the righteous or the prosperity of the wicked. He cannot
understand why some babies are born in the gutter and others in the Royal Palace. He
finds there is one law for the poor and another for the rich. Some parents find one of
their children problematic and then realise that children are only lent to them; they do
not own them. Children have been given to us as a trust from Allah, and they bring with
themselves their own destiny.
During the course of his journey through life, man finds that he has certain powers
over certain actions, but often, some actions do not get accomplished as originally
intended. This makes him believe in destiny, supported by this Persian proverb:
. . . .- .

. . ; .- .

Har ch khodaa khaast hamon shod; har ch delam khaast,


na on shod. Whatever God wanted happened. What I wanted did not happen. And here is
an Urdu one:
. ..::.. . ,.}. . ...


. .... ....

,..: .. ,..-
Kartee h ham aql isharaa kuch aur; lekin h tabee at ka taqaaza kuch aur. Majboor h kis darj zamaan
mein bashar; kartaa h woh kuch aur eraad kuch aur. The mind directs you to do something but
human nature urges to do something else; man is being compelled since ages by doing
something while intending something else. A Persian poem:
CHAPTER VI: Islam the perfect religion
507
.....

. .:- ^.>..

.
..--}-

... -..

. .


Goftam k degar chashm b dilbar nakonam; Soofee shawam goosh b monkar nakonam; Deedam k
khelaaf tab mauzoon manast; taubah kardam k taub deegar nakonam. I said that I will never
look at my sweet-heart again. I will become a Sufi and will not listen to Satan; I saw
that it is instinctual in me to go against my moral fibre. I repented promising myself that
I should not be repenting again. Another one:
... :

...~


..

..
..',.

.. .. ^. ,.


Geeram k b fatwaay khodaawandee yo raay, az daa ra aql broon nanhanam paay; baa meyl k tab
meekonad ch tawon kard? Eybeest k dar man aafareedast khodaai. I accept that with Allah's
decree and judgment, I shall not step outside the perimeter of my intellect; what can be
done with an instinct that is so compelling? It is a universal defect that God created in
me.

Qa and Qadar (taqdr): Qadar means quantum or proportion, as if it is
measured according to certain specifications so as to be adaptable to any particular
person or environment (Q.15:21). It also encompasses the meaning of destiny or pre-
destination because everything is created in proportion and measure (Q.54:49),
signifying a particular decree of God (Q.54:12; 77:23), as a certain man will die in a
particular place and time (Q.56:60). While qadr often means power and glory (Q.97:1),
it is also used to denote destiny, as given in the belief in one of the seven branches of
mn.
Qa on the other hand means a general decree of God which necessarily must
come to pass, as every living shall die.
Qadar or taqdr or destiny is the divine pre-destination while qa or decree is the
order to carry it out and get it fulfilled. Once a decree has been accomplished and has
come to pass, it is called qa, and is used sometimes simultaneously with qadar or
destingy, whether applied to past, present or future. Qa (the accomplished decree)
and qadar (destiny) do not mean that Allah forces some people to do good and others
evil. It simply means that Allah knows each individual's response before He created him
whether he would do good or evil, depending on his internal as well as his external
environment. Allah helps those who prefer to do good while Satan is ever ready to lead
those who prefer to do evil. A man asked Prophet Muammad

: Should we then not


depend upon what has been written in Qadar since blessed people will do good deeds?
The Prophet

replied: Good deeds are made easy for the blessed and bad deeds easy
for the wretched.
Man finds that he has no power over certain things like the passing of time, yet he
observes marvellous and breath-taking achievements made by man through advances in
technology. He concludes that he is neither completely the master of his own fate nor is
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 508
he bound by the blind law of predestination, since man does what he can but God does
what He wills. He cannot do anything except what God wills (Q.85:16). Man has been
given limited autonomy and because of this he is held responsible for his deeds or
misdeeds. The first step is initiated by man, as if he is pressing a switch to light up a
room, but finalised by God. Sometimes, man finds his plans reversed. Here is a Persian
couplet: ... }... ,

;:. ....;
Doostee baa har k kardam, doshmanee aaward baar; daaneh raa dar ka

beh keshtam gasht dar botkhaan


sabz: With whomever I made friendship turned out to be an enemy; I sowed the seed in
Ka

bah and it matured in the temple of idols.


Free will, divine fore-knowledge and pre-destination are separate subjects wherein
logic fails to answer the questions posed by man, and hence destiny forever remains a
subject for debate. Mans free will is subject to Gods Will. A mans life span too is quite
small compared to the eternity of the Hereafter. Therefore, people cannot understand
how such an insignificant thing like the free will, in a single short life span of man, can
cause him to deserve eternal Paradise or condemn him to Hell? They argue that if God
has full knowledge of what we do and also controls our destiny, why should we be held
responsible at all? If it is God Who guides us to be good or bad, how are we accountable
for our actions? And if actions have already been chosen for us, how then can we
choose our own actions? They cannot explain why a man receives something without
working for it, while another has to work for it, and even then may not receive it. One
who has crawled on his knees all his life may not reach his destination, but why a man,
who has toiled for his destination, finds the door closed on him when he is within reach
of it? And yet another who hardly made a stride would find himself inside. The Persian
poet says: }, . r .-

. . . -- Gooyand bekoosh taa beyaabee; meekooshamo


bakht yaawaram neest. They say, Strive till you succeed; I am striving but luck is not in my
favour. Some men labour as if everything depends on them and others pray
continuously as if everything depends on God. However, nearly all of us have
experienced at one time or another some unexpected incidents and last-minute fulfilled
desires in life, convincing us that there is some Hand above, that writes our destiny and
makes the impossible possible. There are so many such incidents in ones life that they
should not be termed co-incidences but intended by Allah.
Some believe that mans destiny has been pre-determined at birth because it had
been pre-recorded in his Book of Destiny, the Guarded Tablet, called Al Lauum Maf
which is lodged somewhere in the heavens. Destiny does not write itself. The Maker
writes it. They quote Q. 9:51: Nothing will happen to us except what Allah has decreed
for us . An Urdu proverb says: :. . . : Qismat ka likhkhaa hokar rah gaa: Whatever
is written in destiny must come to pass. Here is an Urdu poem:
...- ,..:.


... ...<..

CHAPTER VI: Islam the perfect religion


509
Moqaddar ka likhkhaa mit taa nahin aansoo bahaan s; y w honee h j h kar rah gee har bahaan
s. Whatever is written in destiny cannot be wiped out with tears: this is what must
surely come to pass under all circumstances. Heres a Persian poem by Omar Khayyaam:
..,.<-.

.- >- .. ,:


} .

.
.-
.. .

..:..,-,


Yazdon ch gel wojood maa mee aaraast; daanest z fel maa ch bar khaahad khaast: Bee hekmash
neest har gonaahee k maraast; pas sookhtan qiyaamat az bahr chraast. When God was adorning
our existence in clay, He knew what would be the outcome of our actions; every sin of
mine is not without His wisdom; then what for is the burning of Doomsday?
Scholars divide qadar/taqdr into two kinds:
(1) Qadar-al-Shakhs (personal destiny), also called Qadar-al-Muallaq (suspended
destiny) which is largely in mans own hands and over which man has some control.
Allah puts man in a certain situation for him to use his free will to decide what he could
do. His actions are recorded verbatim by two angels as he goes along. He will be
punished or rewarded accordingly for whatever transpires.
(2) Qadar-al-aqqi, also called Qadar-al-Mubram, which has already been decided
and over which man has absolutely no control, e.g. passing of time, birth, death, the Big
Bang, etc. This was destiny recorded long before man was born. Man will not be
punished for what was already written by Allah in this type of taqdr where he and
others are being tested.
Both these types of qadar have already been recorded in Al Lauum Maf, the
Guarded Tablet, known as the Book of Destiny of which only Allah has the
foreknowledge and which has details of the destiny, not only of man but also of each
minute component of the universe.
Allah manifests qadar (destiny) in two ways: (a) by granting qudrah, i.e. power to
man to accomplish what he wishes to do. This grant is conditional and is manifested and
utilised in his personal Qadar al Shakhsi; and (b) by making it in a particular measure
and manner for the human body to respond physically and physiologically to suit the
prevailing conditions, this being Allahs prerogative of Qadar al aqqi. Allah is not
managing the world at random but supervising everything to a destined end, this being
His final say in Qadar al aqqi which is absolute. The conditional decisions of Qadar al
Shakhsi or Muallaq may change with the prevailing conditions of the individual but the
absolute or Qadar al Mubram or aqqi does not change.
Allah sent down the Holy Quran during the Night of Power (Lailat ul Qadr, Q.97:1).
We observe that Allah uses the word qadr meaning power and not qadar which usually
refers to destiny. Some people believe that Allah decides the destinies of human beings
during Lailat ul Qadr. While the destiny of Qadar al aqqi has already been determined
in advance, during that night we need to meditate and reflect on our past year as to
what was our personal (shakhsi) contribution to our destiny and how can we influence
our personal or shakhsi destiny from now on. Other commentators say that the Night of
Power (Q.97:1) refers to the Quran which was sent down on a blessed night (Q.44:3).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 510
Angels accompanied by R came down with it with Allahs permission (Q.97:4). That
night is better than a thousand months (Q.97:3) because, as some scholars say, it is
better than a thousand months of ibdat (worship). A thousand months equals a period
of over 83 yeas, which spans a life that a healthy man expects to live on Earth. Our
Sunni brothers believe that Lailat ul Qadr falls on one of the odd nights of the last 10
days of Raman, and they vouch for the 27
th
, while our Shiah brothers say that the
Nights of Power (Shab-haay Qadr) should be observed on 19
th
, 21
st
, and 23
rd
nights of
the holy month of Ramzaan, in which the fate of everyone is decided. We are also
reminded that Amirul Momineen, Imm Ali (R.A.), attained martyrdom on the 21
st
of
Ramazaan 40 A.H. after an assassin mortally wounded the Holy Imam (A.S.) with a
poisoned sword during morning prayers in the mosque at Kufah in Irq, on 19
th

Ramaan 40 A.H.
Destiny is a fascinating subject with many of us holding conflicting views. Man enters
this world without any choice of his own. He could be born in a Royal Palace or in a
slum, as handsome or ugly, as a boy or girl, with high IQ or a lower one, with no
congenital deformity or with many. He concludes that there are a few aspects of his life
about which he has no say. He cannot choose when and where he is to be born, to
which parents, or when he is going to die. But when he grows up and his free will is fully
developed, he finds that he could choose how to act under different circumstances, what
moral code to adopt, under which environment and what social responsibilities to fulfil or
ignore.
Just because Allah knows what we will do, and allows some plans to be fulfilled while
preventing others, that does not change the fact that the choice was ours to begin with.
That is why we will be held accountable on the Day of Judgment for what we have done,
because primarily the choice was ours. In spite of all this, Allah may change what He has
written or destined in response to our sincere dua (supplication), by asking Allah for
guidance in this life and mercy on the Day of Judgment.
Man is the khalfah (vicegerent) of God on earth. Everything here has been created
for him. This means that Allah has given man certain powers, abilities and knowledge to
act as His ambassador. These gifts of man would have been useless, unless he had the
freedom to choose what he wants and do as he would like; so God endowed him with
this freedom also. Yet, it is within limits, as human abilities are limited.
It is clearly stated in the Quran that life on Earth is a testing ground for mankind.
For any test to be meaningful, it requires that the tested should have the freedom to act
on his own initiative. God has chosen the planet Earth to be mankinds examination hall,
for him to write his own examination papers.
Khwajah Haafez asks himself about taqdr and tadbr and then answers:

3:.~..

... .> -

,; .. .. -
> ,-.-..

. ...

.+. >

.
- ,~


.. .. >

.-.;.

:
CHAPTER VI: Islam the perfect religion
511
Goftam k Khataa kardee wa tadbeer na in bood; Goftaa ch tawon kard taqdeer chenin bood; goftam k ay
omr cheraa zood beraftee; goftaa k folanee ch konam omr hamin bood; goftam k basee khat t khataa
bar t kasheedand; goftaa ham on bood k bar lavh jabin bood; goftam k na waqt safarat bood chenin
zood; goftaa k magar masl hat waqt chenin bood. I said, You have sinned and this was not
the intention; It replied, What to do, this was destined. I said, O life, why did you go
away so soon; It answered, What can I do, such was life fleeting. I said, Many lines of
sin were drawn on you; It said, All of it was already written on Lauhum Mahfooz. I
said, This was not the time for your journey so quick; It said, This was the standard
policy of Time.
Our nervous system has two components, (a) the central nervous system which can
exert voluntary control through nerves attached to the joints and muscles of the hands,
feet, tongue, etc., and (b) autonomic nervous system over which we have very little
control, e.g. heart rate, blood pressure, digestive and urogenital systems, etc. These are
orchestrated by the sympathetic and parasympathetic nerves producing a net action of
different hormones and neurotransmitters interacting in the body under normal
conditions at that particular time. Our central nervous system evaluates a particular
situation and decides whether we obey Allah or disobey Him through our voluntary
actions. The autonomic nervous system does not play a part in this. However, in
psychiatric disorders, neurons do not function in an orderly fashion, and short-circuiting
takes place during neurotransmission. It is for this reason that persons with psychiatric
disorders are not considered accountable for their actions.
Allah has created both believers and disbelievers (Q.64:2). If He had wished, He
could have brought all of us into guidance (Q.6:35; 16:9) but He wanted to test us in
what He has given us. Also, Allah created you and whatever you do, (Q.37:96); No
misfortune can happen on earth or in yourselves but is recorded in a decree before We
bring it into existence, (Q.57:22). Allah alone guides and misguides (Q.7:186) (which is
contrary to the qadriyyah [not qaadiriyyah] opinion who deny absolute pre-destination
and believe in the power (qadr) of mans free-will to create his own destiny).
The son of dam has his share of zin (adultery) decreed for him and he will
commit that which has been decreed. The zin of the eyes is looking; the zin of the
tongue is speaking; the zin of the ears is listening; the zin of the hands is striking and
the zin of the feet is walking. The person wishes and desires and the private parts
confirm that. (adth: Fat Al-Bri). Recent scientific evidence suggests that every
persons characteristics are determined in the womb, through the DNA of his genes.
Everything is pre-determined, even laziness and intelligence. (adth: Imm Amad).
Que sera sera means whatever will be will be. Everyone will find it easy to do such
deeds that will lead him to do what he was created for. (adth: Amad bin Hanbal).
Here is a Persian quatrain by Omar Khayym:
:.., : -~. .
:....... ,

:. ,.,:.. .,

:....-,
Ay dil cho haqeeqat jahon hast majaaz; Chandin ch baree khaaree az een ranj deraaz: Tan raa b
qazaa sepaar baa dard besaaz; kin raft qalam z bahr to naayad baaz: The Moving Finger writes
and having writ moves on; nor all thy piety nor wit shall lure it back to cancel half a line,
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 512
nor all thy tears wash out a word of it. (Literal translation: Oh heart! Since the reality of
this world is allegorical; however much dislike you carry from this prolonged suffering:
Entrust your self to destiny and bear the pain, since the written document will not
change for your sake). They say there is no such thing like an accident. The creation
of the universe is not accidental but something predetermined, preconceived and shaped
according to plan sketched by the Great Omniscient Designer.
Some people believe in karma, a pre-destined life inherited owing to the karmas
(actions, good or bad) of their previous births. They say that they do not come in
contact with strangers in this life but only through the souls (atman) of those with whom
they had had some contact in their past lives. However, Muslims do not believe in
previous births but believe that a child is born with tabula rasa, a clean slate, in the
Islamic fitrah (primordial or original religion) owned by all creatures, this religion being
the religion of Islam, meaning total submission to the Creator. We had emerged from
the mothers womb where we were in a state of darkness, ignorance and devoid of free
will, but gifted with hearing, sight, intelligence and affection (Q.16:78). The pattern by
which Allah has made mankind is immutable and so cannot change, this being the
standard religion (Q.30:30).

QADAR AL MUALLAQ OR TAQDR AL SHAKHS: This is influenced by the freedom
of action vested in man. The English proverb, Every man is the architect of his own
fortune, repeats the truth of Q.53:39. How far man will go depends on destiny of aqqi,
but how far man can go depends on himself, using his own free will and his destiny of
Shakhs. He could obey or disobey Allah. He could improve himself, the family and the
community or harm them. He could spend his superfluous money in gambling and night
clubs or give it as sadaqah to the poor. Allah can get him the resources, but once he has
them, he is on his own to do whatever he wants with them. The freedom of action of
one mad scientist is sufficient to envelop the whole world into nuclear fall-out,
earthquakes and floods with dangerous and fatal diseases.
In Qadar al Shakhs, Allah gives man limited powers over himself and nature such as
tree grafting, organ transplanting, and genetic engineering in plants and animals
including cloning of human beings. Cloning a human being by man does not mean
creation, because creation is the sole province and mystery of Allah Who brings into
existence something from nothing. Cloning on the other hand involves only copying the
genes by humans. The original person came into being through Qadar al aqiq but the
clone is because of Qadar al Shakhsi. Anything that man can change is not Taqdr al
aqqi.
In Qadar al Shakhs, Allah has foreknowledge of things and events. However, what a
man does, whether good or bad, is at his own discretion and risk, with probable
consequences in this world, but definite in the Hereafter. Prior notice and advance
warning of such consequences have been outlined in the Holy Quran. It is the freedom
of choice for the passions that leads us to do what should not be done, or not to do
what we should do. This freedom is universally possessed by all human beings. The
CHAPTER VI: Islam the perfect religion
513
freedom to will as one wishes depends on acculturation, which is the manifestation of
acquired behavioural activities of an individual. Allah will judge us, having taken into
consideration the prevailing hormonal and other conditions in which we were placed
while using our choice of free will, choosing one course of action as opposed to another.
We hesitate, compare, judge, choose and decide before acting on it in the face of
appeals of good and evil coming from within us. Allah only guides man towards the good
he wishes to do, using his free will, while Satan helps his evil intentions convert into
actions all along the way. Since it is easier to sin than to do good, Satan usually has the
upper hand, having been voted in power by the majority.
Man can only determine his actions in this world (Q.20:72). What we are is Gods gift
to us but what we become is our gift to ourselves to be judged in front of God in the
Hereafter. Whatever conditions we can change for the good in our lives, would be so
much better for us. God will assist in mans Qadar al Shakhs provided that man himself
takes the initiative and asks Him for guidance and assistance.

QADAR AL MUBRAM OR TAQDR AL HAQQI:
Allahs creation is not haphazard. The word accident is a misnomer. The universe is
much too organised, orchestrated and in harmony for it to be called an accident. In fact,
there is no such thing like an accident in Islamic theology. The Big Bang itself was not
an accident (Q.44:38-39).
Everything is created in due proportion and measure (Q.54:49) and recorded in Al
Lauum Maf, the Book of Destiny, as Qadar al Mubram, this being Allahs
prerogative. Allah created everything and pre-determined them with a destiny (Q.25:2).
The Command of Allah is a decree determined (Q.33:38) and there is nothing without its
destiny (Q.15:21). Inanimate objects like the sun and the moon are also destined to
follow a determined path (Q.10:5); even night and day are determined (Q.73:20).
Afflictions of the earth and ourselves have been recorded long before we came into
existence (Q.57:22). Allah created us originally from clay and decreed a stated term
(Q.6:2).
We ourselves did not know whether we would be aborted, born alive or still born;
male, female or hermaphrodite; in the Royal Family, in the slums or in our present
homes. No one knows the future except Allah. The human brain circuitry is not wired to
have knowledge of the future and hence events in the universe and in our selves cannot
be accurately predicted. How can we predict today something that will happen
tomorrow? Even Prophet Muammad

did not know when the world would end or


what would happen to him tomorrow (Q.6:50; 46:9;7:187-188). Here is a Persian poem:
:.,. . ,

. .- . . , ....:

- .

.:.
Elm ghybee kas namee daanad bjoz parwardegaar; Gar kasee gooyad k man daanam azoo baawar
madaar; Mustafaa har gez na goftee taa nagoftee Jibra eel, Jibra eelash ham na goftee taa nagoftee
kerdegaar. No one knows the hidden knowledge except God. If any one says that he
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 514
knows it, do not believe him. Mutaph (Prophet Muammad

) never said anything


except what Jibrl told him; and Jibrl too never told him anything except what God
told Jibrl.
Being killed in a plane crash as a passenger is not Qadar al Shakhs because the
person himself did not pilot the plane. This was Qadar al aqqi and planned by Allah
Himself long ago and was recorded in Al Lauum Maf. It was not accidental. The
same applies to a situation when we miss a plane because of traffic delays or any other
reason and find out later that the plane had crashed. Sometimes we meet our destiny in
the road that we took to avoid it. If a pilot intentionally crashes his plane, then it is
Qadar al Shakhsi.
Through Divine preordainment, Allah grants sustenance to whom He wills (Q.13:26).
Even the flood carrying the ark of Noah had a decreed extent and duration (Q.54:12).
The sperm that has fertilised the ovum is lodged for a destined period in the womb
(Q.77:22) for approximately nine lunar months and nine days for a full-term new-born
(same as in a cow). Allah created mankind from a sperm and then granted him his
destiny (Q.80:19). And finally, death is our common destiny (Q.56:60).
We need also to consider apoptosis, i.e. programmed cell death. On a daily basis,
another busy area in cell biology concerns programmed cell death, or apoptosis, which
was already pre-recorded in Al Lau um Ma f. Millions of cells die in different organs of
the human body on a daily basis as an essential part of the normal cycle of cellular
replacement. We should be ever reminded of the words that Allah is reported to have
told mankind (the son of Adam):
_'. ' ' _ ' ' _ . '. ' ' :i '






' ' _ . ' '

Ya ibni dam, ana urd wa anta turd, wa l yaknu ill m urd; fa inn radtu bim urd, aghnaituka amm
turd; wa in lam tard bim urd, at abtuka fm turd; wa l yaknu ill m urd. Oh son of dam! I plan
and you plan. It will never be except what I plan. If you are satisfied with what I plan
for you, I will give you plenty in what you plan; and if you are not satisfied with what I
plan for you, I will make you strive for what you plan for yourself; and in the end, you
will never get except what I plan for you. It is better to accept our lot than grumble
since acceptance of destiny acts as a solace in many stressful situations due to secretion
of various neuro-transmitters in the brain. This Persian poem explains:
. .- . . : .

. ,. .

.
:

Khodaawand az on band khorsand neest, k


raazee b qesm khodaawand neest. God is not pleased with the person who is not pleased
with his lot. Moreover, grumbling is an expression of ingratitude to Allah. It is better to
replace our grouses by duas and ask Him for favours and assistance to solve our
problems.
The Only One Who can change whatever has been written in Al Lauum Maf is
Allah Himself. He can change Qadar al Shakhs or Muallaq to Qadar al aqqi or Mubram
and vice versa. In support of this, here are some verses from the Holy Quran.
CHAPTER VI: Islam the perfect religion
515
(1) In consequence of repentance of sinners, Allah will change His determination to
punish (Q.7:153);
(2) Allah can blot out or confirm what He pleases (Q.13:39);
(3) Allah may forgive your sins, and invite you to ask for probation which He grants for a
limited time (Q.14:10) so that in the interim period you may do good deeds to tip your
scale to the right, and receive your book in your right hand;
(4) The people of Ynus, A.S., were doomed to destruction, but they were spared
because they became believers (Q.10:98);
(5) Allah spared Ismal, A.S., when he should have already been sacrificed by his father
Ibrahm, A.S. (Q.37:102-107);
(6) There are also many adth that Allah may lengthen the span of life of those who
do acts of virtue, e.g. honouring parents. Misfortunes pre-determined to individuals may
be averted by acts pleasing to Allah and He could abrogate His Own decree. Only dua
changes Al-Qadar and only Birr can increase life span. (adth; Ibn Kathr) Nothing can
change Qadar except dua. (adth: Imm Amad bin Hanbal, Ibn Majah). This shows
that although Allah did write everyones destiny, He also gave man some power to
change it with a dua. Whoever wants ample provisions and a long life, he must uphold
ties of kinship. (adth: Al-Bukhri, Muslim and Abu Dwd).

Tadbr: There are others who argue that man has to plan in advance (tadbr) and
become the architect of his own destiny through his own efforts without divine
intervention, and that fortune favours the well prepared. They say that destiny is a
matter of choice, not chance. Those who fail, needlessly blame their destiny, and by
doing this receive some consolation. They believe that all the problems of man are man-
made and hence they can only be solved by man himself. They question the logic of
having an all-knowing all-powerful God Who creates faulty human beings and then
blames them for His own mistakes. They say that free will is the ability to choose a
certain course of action without divine intervention while being subject to influences
such as instincts, dominance of any particular hormone in the body and physical,
environmental and neuro-biological influences present at that moment. In support, they
point towards these verses: And man can have nothing except what he strives for,
(Q.53:39); and, Allah does not change the condition of a people until they bestir
themselves, (Q.13:11). They also quote that good and bad deeds are not recorded as
yet but will be recorded as and when they are accomplished (Q.21:94), since God
mentions that angels are writing them down (Q.82:11). This would mean that a person,
who is ignorant of morals and ethics or is misinformed, is not responsible for his actions,
and yet a knowledgeable person can choose or reject Allahs commands and would be
responsible for his actions.
Some persons confuse bad management with destiny. Anything that man can control
or influence is not destiny of aqqi. Passing examinations and earning academic
qualifications is in ones own hands. Hence, a person who fails in his school examination
and does not receive a degree should not blame it on fate. Although we accept Allah's
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 516
will as final, we should be blaming ourselves for our mistakes and failures. Similarly, in
the trials and tribulations of life, failures and successes largely depend on man himself.
Our destiny does not depend on stars, eclipses, birds and omens, but inter alia on our
deeds, good or evil and on genetics, socialisation and acculturation.
When a man writes with a pen on a piece of paper, Allah creates in his mind the will
to write, and as part of his sustenance, provides him with the ink, and the movement of
the hand and arm muscles to write on the paper. Thus we see that free will is simply the
presence of choice in the mind of man granted in stages by Allah but determined by
man himself. However, although man has the free will, Allah knows in advance what
choice the person who eventually has to accept Allah's choice which is final and best
suited for him, would have.
(Self control begins with thought control. What we establish in our minds, we
execute in our bodies. Advice comes to us from both external and internal sources. We
can accept or discard whichever we like. For our actions to be acceptable to God, we
must know the difference between good and evil. Just to remind ourselves, the Quran is
called the Furqn, the distinguisher of right from wrong. The same applies to holding a
glass with doubtful content which has a time lag between the hand and the mouth.
When the matter is already accomplished, Satan backs out of the scene, telling man to
blame himself instead, and that wrong doers must face the grievous penalty (Q.14:22).
Premeditated acts of violence which involved planning and tadbr, such as cold-blooded
murder, carries a stiffer sentence both in this world and the next than those caused by
spontaneous outbursts of violence. The former could have been more easily controlled,
compared with the latter).

Middle Course: The rest of us take a middle course, the golden mean of ummatan
wasaann and accept that although man has the free will, divine intervention plays an
important part in the outcome by bestowing opportunities and guidance to individuals to
will themselves into a state of grace. Predetermination does not mean to abandon
oneself to an unknown fate but means co-operation with Allah and resigning to His will.
Despondency and despair will be replaced with solace and comfort. Man can choose
between alternatives to do whatever he wishes in directing his own life, but the final
outcome is absolutely Allahs will. If a man tries to be good, Allah helps him to be good
and his task becomes easy (Q.29:69). If he adopts a wrong course, Satan helps him to
attain an evil destiny. If we fulfil our part, Allah will fulfil His (Q.2:40). In the first three
verses of Sura AlAla (Ch.87), Allah says that He created everything, proportioned it,
gave it its destiny and guided it to perform the function it was created for. In Sura Ash-
Shams (Q. 91:7-8) He also mentions that man has been fashioned and proportioned
with its enlightenment of right and wrong through Allahs Handiwork (and Qadar al
aqqi). This is followed by subsequent verses (Q.91:9-10) which say that the
purification or corruption has been left to the individual as part of his own quota of effort
(within the scope of his Qadar al Shakhsi). Allah leads many into the right path and
many to stray, but none to stray except those who forsake the path (Q.2:26). From
CHAPTER VI: Islam the perfect religion
517
Q.19:75 we learn that for those persons who continue to go astray, Allah warns them
through approaching punishment or death, so that they would actualise their status.
God granted man freedom of choice, intention, decision and action and gave him the
authority to exploit whatever he can and however he can, whether it is tapping of solar
energy or mastering space technology or using genetic engineering for good or evil ends
(such as isolation and removal of defective genes or altering Allahs creation for worse
(Q.4:119). On free will, Islamic doctrine has a middle course. Man has certain powers
over his actions, which though strictly given final approval by Allah, make them his own.
Man can choose between good and evil; he can also change his intention from evil to
good and choose to accomplish the good if he wants to. To smile or to frown or to add a
friend or a foe, is by and large, in our own hands. Hence, man is responsible for his
actions. It is already recorded in Al Lauum Maf whether man uses his free will to do
good or evil, leading to separate rewards or punishment for each. If no difference exists
between what is written in the Book of Destiny and what man does in the end, it is not
because Allah writes first and forces the man later to follow the written, it is rather
because man unknowingly wills to do just what has already been written, and using his
free will, he accomplishes his destiny. The Divine will does not exclude man from having
free will of his own and using it.
If we aid Allahs cause, He will help us and make our foothold strong (Q.47:7). Allah
is the only One who creates the deeds. Although Allah created the deeds, He does not
force us to do them. The responsibility is ours because we chose the deeds we do. Allah
created evil deeds (Q.113:2) to test us, but if we preferred to do them, then we alone
are responsible. Most harm of evil deeds arises from our inappropriate response to
jealousy (Ch. 113:5) and to backbiting (Ch. 114:4-6). Whatever evil befalls man is from
himself (Q.4:79). The deed was accomplished through Allahs Will but not necessarily
through His Pleasure. Allah knows beforehand how man will behave in what
circumstances and under the net result of which biological or hormonal interactions of
the body at that particular moment (which is already recorded in Al Lauum Ma f and
copied by the angels in his genome when he was born. This genome reveals secrets
about our health, ancestry, personality, sexuality, attitudes, perceptions and
intelligence). Yet, He does not force man to do anything against his will (Q.81:27-29)
except, of course, if Allah wills otherwise. This is because mans will is included in Allahs
will. Allahs pre-knowledge does not contradict a person exercising his own free will.
Allah says in Q. 20:15 that the Hour is kept hidden by Allahs design for every person to
receive his/her reward by the measure of his/her own endeavour. Mankind does not
know what is written in his Book of Destiny and since no one knows which one of us
would be selected by Allah for Paradise, it is obvious that we should live God-fearing
lives at all times.
The path to happiness is explained in two commands: accept and do not expect.
Accept whatever Allah gives you and expect no more. Khwajah Haafez of Shiraaz says in
his poem: As our destiny has been made in our absence, if it is just a little bit not
according to our wishes, dont worry. Destiny grants us our wishes in its own way, to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 518
receive eventually something more than what we had wished for. The poet further
elaborates on our inability to change our destiny:
.. .` . . . - .

.. , . . Dar kooy neeknaamee maa raa gozar na daa dand;


Gar to namee pasandee, tagh yeer kon qazaa raa: In the street of good reputation we were not
allowed to pass; If you dont like it, then change your destiny.
Like an ID card, information about every person relating to his anatomy, physiology,
biochemistry and all the other characteristics encoded in the DNA in the genes of his
chromosomes, has been detailed in his Book of Destiny. The two angels called Kirman
Ktibn, register his data as well as the actions of every man as fast as they are
accomplished and fasten it on his neck. This information, which is invisible to man as
long as he is living on this planet, will be spread out on the Day of Judgment (Q.17:13).
Such a Book will carry all the record of his actions as and when he performed them.
However, every action, small or great, performed as yet or not, is already on record
(Q.54:53). This is because Allah has the knowledge beforehand what choices man would
make in which situations. Time and space do not apply to Allah, and all past, present
and future situations have already been foreseen and recorded in His Book of Destiny.
Allah has full knowledge of our intentions and actions.
Although marriages are made in heaven as decreed by Qadar al aqiq, a husband
and wife frequently influence each others destiny of Shakhsi, just as parents and
children do, through their companionship, interactions, planning and advice. However,
planning or tadbr by human beings cannot alter Qadar al aqqi, which is entirely Allahs
domain.

Knowledge: To know is to have the ability to recognise, identify, and acquire
information through the senses of sight, sound, smell, touch and taste. A person can
also have knowledge of a particular type of emotion such as fear, pain, etc., and the
knowledge of languages, arts and sciences. Through knowledge we can clearly see,
comprehend and solve problems. Knowledge is not only a matter of acquiring data but is
also a process of transformation towards wisdom. A speciality of Islam is that reason
and religion march hand in hand in the Holy Quran. The Quran places the seeking of
knowledge as the highest religious duty. The Arabic proverb '

Al marifatu
quwwah can be translated as: Knowledge is power.
To begin with, all of us knowledgeable in any particular subject were once totally
ignorant. Man, who was given first hand knowledge by Allah through Adam, was made
to conquer the universe and inhabit every nook and cranny of his new domain. Man may
colonise the moon with a new breed of scientists who may use water in the polar caps
by splitting it into oxygen needed for man to exist there, and hydrogen for rocket fuel
for further advancement to other planets. Exciting discoveries and new technologies are
being unfolded every day in various scientific fields. Muslims must study science to take
their rightful place in the modern world. Needless to say that if all the Muslim brains of
the world were to be heaped up together, they would weigh several thousand tons.
CHAPTER VI: Islam the perfect religion
519
Although our oldest university in the world, Al Azhar in Cairo, is 1300 years old our
situation is pathetic.
The importance of knowledge is rooted in its being one of the outstanding attributes
of Allah Himself (Q.6:80; 20:98). Because of our eyes, we can have the knowledge of
what we can see, but Allah has knowledge of the unseen (Q.9:94; 9:105; 39:46). Not a
leaf falls without His knowledge. (Q.6:59). We can neither fathom Allahs Knowledge nor
His wisdom with the knowledge that we possess. Prophet Muammad

, just like any


one of us, had no knowledge of the unseen. He did not know what would happen to him
or to anyone else (Q.46:9). He did not know when the Big Crunch would begin. The one
who is being asked about the Hour does not know any more than the one who is asking.
(adth: Imm Muslim). If we did know the future, we would have never learned from
mistakes we have committed and we could not have acquired the wisdom. Facing the
unknown each day adds to our daily experiences in dealing with future problems. If
mankind were given the choice of living their life once again on Earth, they would not
commit the same stupid mistakes they made, since experience has now taught them all
the possible incidents in which they could have been involved.
When Prophet Muammad

conquered Makkah with Allahs help, he forgave the


Makkans who had persecuted him ruthlessly for 21 years, saying: No reproach this day
shall be on you. Allah will forgive you. He is the Most Merciful of the Merciful. Go! You
are freed. (I. Isq: Al-irt al-Nabawiyyah). He also used to free other war captives
rather than punish them, on the condition that they would teach the Muslims and make
them literate.
Prophet Muammad

was sent to teach us the Quran and ikmah (scientific


knowledge leading to wisdom which also implies putting things in their proper
perspectives) as shown in Q.62:2; 3:164 and twenty one other places in the Quran.
Although illiterate at first, he received knowledge of the Quran from divine revelations
through the medium of the Angel Jibrl, A.S. Later on, he acquired scientific knowledge
during the Merj (space journey) in one of the planets where he was tutored by Allah
Himself (see earlier article on Merj), through aynal yaqn, certainty of seeing all the
scientific data and phenomena of the cosmos, with his physical eyes and a clear ocular
view.
We learn from Ch.12 of the Holy Quran that the Prophets knowledge was not based
on mere hearsay but was through revelation. Through these revelations we are informed
that Allah -
(1) Created man.
(2) Breathed into him of His Own R so as to qualify him for His vicegerency on Earth.
He was then equipped with knowledge of various sciences (Q.2:31).
(3) Established him on Earth and equipped him with hearing, seeing and reasoning, and
gave him a brain with over 10,000 million cells, which can hold an infinite number of
facts during a lifetime. Because man was given so much potential knowledge, he was
entrusted and assigned with a special mission on Earth, that of Allahs vicegerency. By
applying what and why and when, and how and where and by whom, the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 520
Muslim scientists learnt whatever they knew. Those Muslims had not only read the
Quran as most of us do but had studied the Quran and transferred its contents to their
brains and hence became renowned scientists. The scientific climate of Islam some
centuries ago was akin to the present situation in USA where scientists from all over the
world and all those interested in increasing their knowledge are active in the
advancement of science, a field which belongs to everyone.
(4) Sent the Quran with revelations to acquaint man with the Final Reality, and called it
the Furqn (Q.2:185), which distinguishes right from wrong. Allah has forbidden
trespasses against truth and reason (Q.7:33).
(5) Allah also endowed man with the free will for the trusteeship and responsibility to
accomplish His designs, making man responsible for the proper use of his talents.
Animals have no free will and have to follow their instincts.
Knowledge is gained through education, but wisdom comes with time and through
experience and the ability to apply such knowledge in practical situations. The moral
imperative of both knowledge and wisdom is to help or at least, not to harm. Knowledge
is termed ilm in Arabic, while ikmah encompasses scientific knowledge as well as
wisdom. Man has now the choice and the free will of thought, intentions, decisions, and
actions. We have the will power and choice even regarding thoughts. When undesirable
and dirty thoughts come to our mind, we can either continue harping on them and
enjoying them, or we could discard these thoughts, and bring nobler ones to our mind,
thinking about Allah and any good deeds we should be doing for the day. Just as a
particular radio broadcast cannot be heard if we have no receiver (and even if we do
have a radio we must tune in to a particular station and frequency), the same applies to
our brain waves. We should learn to tune in to any divine message at a moment's
notice, e.g. verses from the Holy Quran and contemplate on their meanings. We have
the choice of discarding any thought and choosing a proper one at any time.
(6) Gave mankind power in the Earth (Q.7:10) so that men could exploit the natural
resources to make the world a better place to live in for those of us already born and
also those yet to be born. The accumulation of knowledge through the pen and what it
has recorded through centuries of history, is channelled through our brain cells
(neurons) which are the repositories of such knowledge that we possess.
(7) Also advised us to study the sciences, such as astrophysics and space technology,
through which we can know about the outer universe, and also physiology, bio-physics,
bio-chemistry and bio-technology,etc., to know about ourselves, all with a view to
performing more efficiently the Earthly office of His vicegerency (Q.41:53; 45:3-4).
Through the knowledge of the self and of the Earth, man can rise to any height of
spiritual and material excellence (Q.51:20-21). We can do better than angels because of
the superiority of man over angels, for Adam was given a wealth of knowledge and was
ordered by Allah to tell the angels the names of all that the angels knew not (Q.2:31-
33). If angels that control the forces of nature are subservient to man (maybe through
electro-magnetic waves which man can master), then man can learn a lot by a scientific
CHAPTER VI: Islam the perfect religion
521
study of natural phenomena. This knowledge can also be utilised for the conquest of
other planets in the universe.
In Islam, man holds a position divinely allotted to him as His Khalfah (agent or
vicegerent) on Earth. He is a special being, enjoying special privileges, appointed by
Allah, to carry out some of His duties for the benefit of mankind. Hence, his sublime and
supreme faculties can flourish solely owing to his link with Allah on the one hand and the
use of his talents for advancement of science on the other. To be a good vicegerent of
Allah, we should be able to do ordinary things extraordinarily well, in the academic and
the spiritual fields both.
Allah emphasises acquisition of knowledge in the following lessons:
(a) Allah made an unlettered person into a teacher for the whole of mankind by a simple
note beginning in the class room in Mount Her with the first revelation: Read.and
Allah is Most Generous, Who taught by the pen, taught man what he knew not. (Q.96:1
to 5). Reading is to the mind what exercise is to the body.
(b) Allah emphasised the value of the ink and the pen by what they write (Q.68:1).
_ _. . '.

Nn* Wal qalami wa m yasturn*: Nn! And by the pen and by


the (record) which (men) write. A whole chapter is entitled Al-Qalam (The Pen). By
emphasizing the value of the ink and pen and what it writes and permanently records,
Allah explains the value of thinking, pondering, rationalizing and consequent arriving at
an ijtihd (personal conclusion). Because of the pen and the records of all scientists like
Abu Ali Sina, Einstein and hundreds of others, human beings recorded their findings and
the results of their experiments through the centuries of scientific investigation.
(c) Allah sent the Book (Quran), which is based on knowledge (Q.7:52) and advised
that only the knowledgeable and learned will be able to reason it out. A clear distinction
has been made between the well-informed and the ignorant in this verse: Are those who
have knowledge equal to those who have none? Only the men of understanding are
mindful. It is the scholars who will pay heed. (Q.39:9). There is no upper limit of gaining
knowledge both in the scientific and the spiritual fields. Allah has strongly advised us not
to be stupid and ignorant (Q.6:35). Hence we must know the Divine Commandments as
well as the laws of the land.
If we are devoid of knowledge, we will follow our own lust and passions, and commit
many wrongs (Q.30:29). It is the darkness of ignorance that leads to vice and
wickedness. In Q.7:179, Allah advises us to use our hearts, eyes and ears wisely. We
should constantly ask God to increase us in knowledge _: .


Rabb zidn ilmann
(Q.20:114). Those of us who have been granted scientific knowledge and wisdom have
abundant and overflowing benefits (Q.2:269). While some persons do not understand a
word (Q.18:93) and others receive wisdom during childhood (Q.19:12), it is to be borne
in mind that Allah grants different types of knowledge to different people (Q.19:43;
18:66-68). Any knowledgeable person could explain an item in his religious scripture in
an appealing and logical manner, while another person belonging to a different religion
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 522
can, from a different perspective and with a different set of assumptions, give the same
item a different meaning altogether and make fun of it.
(d) Allah emphasises the value of thinking, pondering and rationalising (Q.96:3-5). When
a student of science wants to learn something, he begins with the basic facts for his
study. _ c'

.

(Q.6:97). Then, with clarity of thought which may
involve experimentation, he tries to understand the principles involved
'

.

_ c

(Q.6:98). Then he puts all the data and the conclusion in one
column, as his proven beliefs, his own dogma _ c : _'


(Q.6:99). It is
an amazing observation to find that in the Holy Quran, the sequence of acquiring
scientific knowledge of knowing, understanding and believing appears in (Q.6:97-99).
This sequence is repeated in Q.16:11-14: think, understand, take heed and be grateful.
Scientific knowledge in the first two (think, understand) blends with the spiritual
knowledge of the next two (take heed and be grateful). Indeed, man himself is a blend
of physical dust (turb) and spiritual soul (r). It is only observation of nature plus
understanding its physics and chemistry that would lead us to our greater spiritual
upliftment, provided we also remember Allah and are grateful to Him.
.



.
.

Whoever knows himself knows Allah. Again, Allah has asked us


to study nature with a view to reflect, understand, take heed and become intellectuals
(Q.30:21-24).
(e) Allah exalts knowledgeable persons to high ranks (Q.58:11).
We acquire knowledge through: (i) revelations; in particular the Divine Revelations
found in the Holy Quran. (Revelation is the transmission of knowledge from the divine
to the human); and (ii) reason, when knowledge is gained through the use of intellect.
Moreover, knowledge is also gained through (iii) experimentation; and (iv) observation.
We must learn to observe and observe to learn. A person who possesses all is called an
lim, which is also a general term used for a physicist, philosopher and a legal scholar.
An lim ignores mythology and fabricated statements. In Greek language, myth or
mythos was always positioned opposite to reason or logos which signified a rational way
of arriving at a true account of reality. The history of science is the only history which
displays a cumulative progress of knowledge, being a yard-stick for the progress of
mankind. This is done by the pen and what is recorded (Q.68:1) through centuries of
scientific investigations, a task which animals could not do. Our brains are repositories of
this knowledge obtained through generations from the pen of our ancestors, some of
whom were scientists.
(f) We observe that the angels and the men of knowledge are linked together as
witnesses to the One-ness of God (Q.3:18).
The human brain was sufficiently developed over 1400 years ago to understand and
comprehend, be it spiritual guidance or academic or technological education and hence
there was no need for another prophet to come. In fact, the human brain is so
developed as to reject any man who now comes forward and says he is a prophet.
CHAPTER VI: Islam the perfect religion
523
Knowledge is not the monopoly of a priestly class or of any scientist. The search for
knowledge is a life long process, notwithstanding lifes short span, and does not end
with receiving a certificate. Knowledge is sought. It does not seek people. It takes a lot
of burning of the midnight oil to study and absorb scientific data and a lot of tahajjud
prayers to achieve spiritual excellence.
If we seek only spiritual knowledge and ignore the knowledge of the sciences, we
have failed in our duty as vicegerents of Allah on Earth, one of the offices which we
were meant for and sent for, and we will forever remain technologically inferior. Mere
spiritual values cannot maintain any prosperous culture and civilisation for ever. Neither
knowledge nor wisdom lies necessarily below the turban. It is said that knowledge is
proud because it knows so much while wisdom is humble because it wants to know
more. A wise man unlike a knowledgeable man would rather act humble and be willing
to say sorry and that he did not know. Age looks with dismay and a smile on the
knowledge of youth, while youth looks with anger but respect on the wisdom of age. It
is folly to put knowledge before

wisdom, and smartness before common sense.
Prophet Muammad

stands between the ancient and the modern worlds, ancient


because of the source of the revelations and modern because of the nature of the
revelations urging us to be involved in a continuous and unceasing effort to become
more knowledgeable. Prophet Muammad

was specifically sent to teach us the


Quran and scientific knowledge leading to wisdom, and also any other new knowledge
that would come to light from time to time in the future (Q.2:151) e.g. when our
scientists find evidence of life in other planets also (Q.42:29). The most powerful
weapon that can set man free is education which could teach him the technology to
break the chains and defend himself. Islam associates knowledge with worship. In the
Quran, acquiring knowledge is considered worship. The practice of knowledge promotes
virtue and combats vice. ' _. .. _.

Yamurna bil marfi wa


yanhawna anil munkar: They instruct what is right and forbid what is wrong (Q.9:71).
The greatest knowledge is to know the will of God but the greatest achievement is to
actually do the will of God.
It should also be noted that acquiring knowledge may sometimes lead to pride and
arrogance that needs to be balanced with humility. Looking back far enough, we realise
that in the beginning we ourselves were completely ignorant of the subject and that was
the pre-condition for the study itself to be undertaken in the first instance. After people
became knowledgeable, they also became divided among themselves because of
jealousy (Q.42:14; 45:17).
We must use our brains for increasing our personal knowledge. If we do not plant
knowledge when we are young, it will give us no shade when we are old. We all wish,
when we were much younger, that we knew what we know now. It is important to gain
knowledge early in life so that we acquire wisdom much earlier. If we become content
with agriculture only, Allah will send on you disgrace. (adth: Abu Dwd). If we have a
short-term plan for a year or so, we can sow rice; for medium-term planning, we can
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 524
plant trees, but for a life-time planning, we must educate people, which is the same
concept that Prophet Muammad


urged and promulgated.
Among the billions of brains in this world, one can hardly find any two persons with
identical beliefs, thoughts and feelings. Therefore, differences of opinion within the
ummah are essential and beneficial: ' ' .'


Ikhtilfal aimmah f slihil


ummah, meaning: Differences of opinion among the Ummah are of benefit to the
Ummah. This is, of course, if we do not contradict the Quran which is the Absolute
Truth. Religious and other differences should be taken as an asset and not a nuisance,
since they give us an opportunity for intellectual discussion and an insight and some
knowledge into another persons religion and culture. Differences of opinion are due to
the diversity of neuronal pathways in the brain circuit which lead to the prefrontal cortex
and later transferred to the speech centre for expression. This neural diversity is a gift
from God. We could hold strong personal opinions about a particular subject while being
open-minded to alternative viewpoints of others. This points to the encouragement of
more informative debate and leads to further academic research by the parties involved.
Even if all of mankind belonged to one nation or one religion, still they would differ
among themselves (Q.11:118). Even the Khulaf ar Rshidn had their differences.
During attempts to resolve differences, a new understanding and a wider vision always
develops. The intellectual development of a community depends on its power of critical
thought and reasoning. Unity will take place among the different Muslim sects only when
the differences of opinion in our midst will be expected and respected. Only then the
foreign powers intent on causing mischief and division amongst us will realise the futility
of their exercise.
We have One God (Allah), one ancestor (Adam, pbuh), one Book (the Holy Quran),
one leader (Prophet Muammad

), one qiblah (in Makkah) and one ummah (Muslim).


It is unfortunate that we Muslims minimise the major differences between Christians,
Jews and us, and maximise the minor differences between our different sects, viz.
Sunns, Shas, Ismilis, Dwdi Bohras, etc. Various schools of law in Islam agree on
basics while differing on minor details. We must not be dogmatic (dogma being a
statement of religious dictum not for discussion but to be accepted as true) since
trespasses against truth and reason are forbidden in Islam (Q.7:33). Instead we must
learn to tolerate opposing views conscious of the possibility of us being wrong and
anothers contrary opinion being right. We could disagree without becoming
disagreeable. We could argue intelligently and peacefully but not ridicule each other or
become violent. We could have differences of opinion (ikhtilf) but we should not
quarrel. ' .

wa l tanza. (Q.8:46). We must build bridges between each other in


order to communicate more freely and in attempting clarification, meet each other more
often and learn from each other to increase our own knowledge. Distance is no problem
in these days of electronic media. We must be reminded that all believers (Sunnis,
Shahs and others) are brothers and for us to receive Allahs mercy, we should make
peace between them (Q.49:10). There is strength in unity.
CHAPTER VI: Islam the perfect religion
525
It should also be noted that the root word of learning and teaching is the same in
Arabic, viz. ilm. Teaching benefits the believers (Q.51:55). We also learn while we
teach. Education in Islam is a sacred pursuit. Imm Shfe divided the night into three
parts: for study, for sleep and for prayer.
Knowledge is increasing daily by leaps and bounds and it should not be abused.
Much knowledge has been gained since the last century, and spaceships for travelling to
the moon and Mars have replaced donkey carts. Such knowledge must not be used for
destruction of mankind; neither chemical nor biological warfare should be resorted to.
Since wars begin in the minds of men, it is in the minds of men that the defences of
peace must be constructed. (Constitution of UNESCO). Scientific progress can deliver us
from many evils but it cannot deliver us from mans evil inclination to use knowledge
obtained from scientific studies for evil ends. Any nuclear war on a large scale could
destroy the entire planet, while the same power can also fulfil the energy needs of
billions and may one day be used to deflect or blast an asteroid hurtling through space
before it incinerates the Earth in its path.
When viewed from space, one can see that the Earth vibrates and pulsates, as
though it were a living, breathing entity and not just a huge rock. She is constantly
ringing like a bell as if she wants to alert us about our danger. In fact, Mother Earth is
weeping and gasping for breath, and if she had a tongue, she would be calling out to
her children to please stop this killing and destruction, as she is now soaked in human
blood. To be knowledgeable both in the spiritual and the academic fields is gratifying.
Real knowledge is to know the extent of ones ignorance. The more we know, the more
we realise that we dont know. Our ignorance and doubts increase proportionately with
the increase in our knowledge. As the island of knowledge grows, so does the shore of
our ignorance. It is often said that common sense is not very common.
We can only attain knowledge with the help of one who possesses it. If you can read
this book, you must thank Allah and your teacher. A Chinese proverb informs us that
Learning is a treasure which will follow its owner everywhere. Man is born ignorant but
not stupid. He is made stupid by misinformation. Wise men learn more from fools than
fools from the wise. So, let us be thankful for the fools. Without them, the rest of us
could not have succeeded.
Persons with knowledge they see for themselves the beauty of revelations that lead
to the Path of Allah (Q.34:6) and make this world a better place in which to live. In fact,
persons firmly rooted and grounded in knowledge accept all the revelations from Allah
(Q.3:7; 4:162). Even Prophet Mu ammad

himself prayed: _: .


Oh God,
increase me in knowledge. (Q.20:114). Prophet Muammad

used to release the


captives of war if they could teach the Muslim ummah how to read and write. This was a
shining example demonstrating the importance of acquisition of knowledge. There is a
difference between knowledge (ilm) and wisdom (hikmah).Our knowledge has increased
much faster than our wisdom. Knowledge becomes wisdom only after it has been put
into practical use with experience and age. Knowledge teaches us about what is right
and what is wrong but wisdom enables us to clearly distinguish between them. True
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 526
wisdom is to know which kind of knowledge is worth knowing and remembering.
Knowledge, unlike wisdom, can be transferred from one person to another since we can
acquire knowledge from other peoples knowledge but we cannot acquire wisdom from
another's wisdom. Knowledge is a process of piling up facts and data, while wisdom lies
in arranging them in order of priorities.
When Luqmn (sop), the wise, was asked where he had learnt his wisdom, he
replied it was from the blind people who never set their foot in a place where they could
not see!
Real knowledge is to know the extent of ones ignorance while true wisdom is to
know what is worth knowing, and to do what is worth doing. Acquiring knowledge
means learning something every day while wisdom means letting go of something every
day. As wisdom grows, we learn to unlearn. The wise would remember whatever is not
worth knowing. When we were young and knowledgeable, we thought that we could
shape our destiny, but with age and wisdom, we realised we could never become such
masters of our fate. We soar high with the knowledge when we are young but we
achieve wisdom when we stoop due to osteoporotic bones. Knowledge leads to pride
and arrogance while wisdom leads to humility. If we correct a knowledgeable person, he
will try to prove us wrong but if we correct a wise one, he will thank us with a smile. A
stupid man is cocksure of what he says, while a knowledgeable one behaves as if he
knows everything. A wise man on the other hand always has his doubts. There are many
questions which fools can ask that wise men cannot answer. The wise man knows fully
well that he does not know everything. To know others is intelligence but to know
oneself is true wisdom. We can command others with our knowledge but we can
command ourselves and our ego with wisdom only. Our scientists need to have more
than knowledge: they need to have wisdom as well. Wisdom is knowledge plus the
awareness of its limitations. A person of knowledge speaks while one of wisdom listens.
A knowledgeable person loses friends through his tongue while a wise man gains friends
through his ears. The title of Luqmn, the wise, (Q.Ch.31), (known to the Greek as
sop) was Muammar meaning Long-lived.
On the subject of knowledge, let us now see where Prophet Muammad

, our
leader, leads us to:-
(1) . ' '

Ulubul ilm wa lau bi n: Seek knowledge, be it in China .


(2) He who leaves in search of knowledge is in the path of God until he returns.
(3) Angels lower their wings in their great pleasure with one who seeks knowledge.
(4) He who treads the path on search of knowledge, Allah will make the path easy
leading to Paradise for him. (Hadith: Muslim).
(5) ' ' ' ' '

Ulubul ilm minal mahdi ilal lad: Seek knowledge from


the cradle to the grave.
(6) Acquisition of knowledge is compulsory for every Muslim.
(7) Acquiring knowledge in company for an hour in the night is better than spending the
whole night in prayer. (adth: Tirmidhi).
CHAPTER VI: Islam the perfect religion
527
(8) An hours study of nature is better than a years adoration.
(9) A word of wisdom that you hear and remember, and then carry it to teach your
brother, is equal to worship for one year.
(10) The ink of the scholar is more sacred than the blood of the martyr.
(11) To listen to the words of the learned and to instil into others the lessons of science
is better than religious exercises.
(12) Acquire knowledge; it enables its possessor to distinguish right from wrong; it lights
the way to heaven; it is our friend in the desert, our society in solitude, our companion
when friendless; it guides us to happiness; it sustains us during misery; it is an
ornament among friends and an armour against enemies.
(13) Indeed, the men of knowledge are the inheritors of the prophets.
(14) The superiority of a learned man over a religious man is like my superiority over my
companions.
(15) The learned are those who practise what they know.
(16) It is better to teach one hour of the night than to pray the whole night.
(17) To seek knowledge is better than optional prayers.
(18) To rise up at dawn and acquire knowledge is better than a hundred ruku .
(19) Learn much, but Allah will not reward you unless you translate it into action.
(20) Nobody will meet God with greater sin than with a sin of keeping his family
members uneducated.
(21) Professions involving the use of propagation of deceitful or harmful knowledge are
not allowed. (e.g. astrology, witchcraft).
(22) When a person dies, all his actions stop except three viz. (a) a permanent
endowment for charity; (b) useful knowledge (e.g. building a school, or writing a book);
(c) righteous child who offers supplications on his (her) behalf.
(23) On the Day of Judgment, one will not be able to move away (before Allah) until he
has accounted for his life: How was it spent? For his knowledge: To what use it was put?
For his wealth: How was it acquired and spent? For his body: How was it utilised?
(24) Prophet said: Knowledge is a treasure house and its key is enquiry. So, enquire
and there are rewards therefore for personsthe enquirer, the learned man, the
audience and their lover. He said: The ignorant should not remain silent over their
ignorance, nor the learned over their knowledge. (Imm Abu-Hamid Al-Ghazzali (1058-
1111 AD), Ihya Ulum-Id-Din).

Finally, just glance at this inscription to be found above the entrance to universities
in Spain during the Muslim era:
THE WORLD IS HELD BY 4 PILLARS: THE WISDOM OF THE
LEARNED; THE JUSTICE OF THE GREAT; THE PRAYERS OF
THE RIGHTEOUS AND THE VALOR OF THE BRAVE.
One may wish to note that the wisdom of the learned heads the list. The life of our
leader Prophet Muammad

not only sparkled like a perfect diamond when seen from


any angle but also illuminated the viewer and others around.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 528

Electromagnetic Waves: The electromagnetic spectrum includes all those from
longest to shortest wavelength such as radio waves, microwaves, infrared, optical,
ultraviolet, X-rays and gamma-rays. They are present all around us although we do not
see them. We are blind to many wavelengths of light because we can only see a portion
of it which lies in the optical range, those colours seen in a rainbow lying between 4000
and 7000 ngstrm wavelengths. Cones in our eyes receive the coloured visible light
waves.
Objects in space, such as planets, stars and galaxies, emit energy with different
wavelengths. Antennae on the television set pick up signals with shorter wave lengths,
while some of the emitted energy has large wavelengths - almost a mile long! These
long waves are in the radio region of the electromagnetic spectrum and are picked up by
the radio.
Unlike the waves on sea surface, we cannot visually see the electromagnetic waves,
but we experience them daily. Waves in the electromagnetic spectrum could be very
short gamma-rays smaller than an atom. Visible light waves are the only electromagnetic
waves we can see such as the colours of the rainbow. Each colour has a different
wavelength. Red has the longest wavelength and violet the shortest. When all the waves
are seen together, they make white light.
Sound needs a medium, anything made of molecules e.g. water, to travel through. It
is for this reason that sound can not travel in space. If one shouts on the moon, others
would not be able to hear him. Electromagnetic waves on the other hand do not need
molecules to travel. Hence they can travel through air and solid materials as well as
through empty space or vacuum. This is why astronauts on spacewalks use radios to
communicate, since radio waves are a type of electromagnetic waves.
Radio waves have the longest wavelengths in the electromagnetic spectrum, from a
foot to a mile long. Radio telescopes and radio astronomy have the advantage that
sunlight, clouds, and rain do not affect observations.
Microwaves have wavelengths that can be measured in inches. The longer
microwaves, those closer to a foot in length, are the waves which heat our food in a
microwave oven. Shorter microwaves are used for radar like the Doppler radar used in
weather forecasts.
Radar is an acronym for radio detection and ranging. Because microwaves can
penetrate rain and snow, clouds and smoke, these waves are good for viewing the Earth
from space.
Laser is an acronym which stands for Light Amplification by Stimulated Emission of
Radiation. The energy generated by the laser is in or near the optical portion of the
electromagnetic spectrum. Laser light ranges from the ultra-violet (100- 400nm) and
visible (400-700nm), to infrared (700nm-1mm). The most common unit used in
expressing a laser's wavelength is a nanometre (nm). There are one billion nanometres
in one meter. Medical lasers can be used as a scalpel; also to re-attach retinas or to
CHAPTER VI: Islam the perfect religion
529
stitch up incisions after surgery, by fusing together skin. Lasers also allow better cuts on
metal.
Infrared light This light lies between the visible and microwave portions of the
electromagnetic spectrum. The longer, far infrared wavelengths are about the size of a
pin head and the shorter, near infrared ones are microscopic. Far infrared waves are
thermal. The heat that we feel from sunlight or a fire is infrared. Many things besides
people and animals emit infrared light - the Earth, the Sun, the stars and the galaxies.
These shorter wavelengths are the ones used by our TV's remote control. Humans may
not be able to see infrared light, but rattlesnakes, have sensory pits, which are used to
image infrared light. This allows the snake to detect warm blooded animals, even in dark
burrows.
Ultraviolet (UV) light This light has shorter wavelengths than visible light. Though
these waves are invisible to the human eye, some insects, like bumblebees, can see
them. Scientists have divided the ultraviolet part of the spectrum into three regions: the
near ultraviolet, the far ultraviolet, and the extreme ultraviolet. The near ultraviolet
(NUV) is the light closest to optical or visible light. The extreme ultraviolet (EUV) is the
ultraviolet light closest to X-rays, and is the most energetic of the three types. The far
ultraviolet (FUV) lies between the near and the extreme ultraviolet regions. Our Sun
emits light at all the different wavelengths in electromagnetic spectrum, but it is the
ultraviolet waves that are responsible for causing sunburns. Though some ultraviolet
waves from the Sun penetrate Earth's atmosphere, most of them are blocked from
entering by various gases like Ozone.
X-rays As the wavelengths of light decrease, their energy increases. X-rays have very
small wavelengths; hence they are regarded more like particles than waves. The Earth's
atmosphere is so thick that virtually no X-rays are able to penetrate from outer space, all
the way to the Earth's surface. Many things in space emit X-rays, such as the Sun, the
stars and the black holes.
Gamma-ray: have the smallest wavelengths and the most energy. These waves are
generated in nuclear explosions. Things like neutron stars and pulsars, and black holes
are all sources of celestial gamma-rays. Gamma-rays can kill living cells, hence its use in
killing cancer cells. Gamma-ray bursts can release more energy in 10 seconds than the
Sun in its entire 10 billion-year lifetime.


Angels
At this juncture, some comments about angels may be in order. The word malak (angel)
is derived from ulk meaning messengership, the root word being alak, meaning to send
a message. (Latin word being angelicus and Greek angelics, meaning messenger).
Angels are messengers with wings two, threes and fours (Q.35:1). The word rusul
(singular rasl, meaning messenger, e.g. a Prophet) is also used for angels as in Q.35:1,
10:21; 22:75.
Angels are commonly understood in the West as fair beautiful females with human
features having two white wings and a background halo around their heads. In Islam
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 530
firm belief in angels is one of the articles of faith and it teaches us that angels are gifted
with certain forces in nature having miscellaneous duties and actions. Different angels
are responsible for diverse phenomena and perform specific functions (Q.15:7-8); as a
warning to men (Q.16:2); storms and cyclones as in Q.77:1-3; the angel of Death,
Izrl, is responsible for our demise as in Q.32:11; others such as Kirman Ktibn record
our deeds as in Q.50:17-18; 82:10-12; Angel Jibrl conveys divine knowledge from Allah
to the prophets as in Q.16:2; Mikl is responsible for the environment including climate,
rain distribution, sustenance, etc. and has the same angelic rank that Jibrl holds
(Q.2:98). Isrfl, the angel who shall blow the trumpet on the Day of Resurrection, is not
mentioned by name in the Quran. (Jabr and Mka and Sarf mean a slave and l means
Allah. Thus Jibrl, Mikl and Isrfl each means slave of Allah: adth Al-Bukhri).
Although Malak al Maut (the Angel of Death) is mentioned, his personal name (Izral)
is not mentioned in the Quran (Q.32:11) while Jibrl (the Angel of Revelation) is
named three times (Q.2:97-98; 66:4). Angel Jibrl (Gabriel) appeared in visible form to
Prophet Muammad

on at least two occasions, viz. when he brought the first


revelation in the cave of Hir at Jabal an Nr (Mountain of Divine Light), beginning with
Iqra, and (b) during Merj, i.e. the celestial journey, near the Lote tree (Q.53:13-14).
In the Quran the word malakain (two angels) occurs twice, viz. Hrt and Mrt
(Q.2:102) and in Q. 7:20 where Adam and his wife are tempted by Satan into believing
that they would become angels. Angels Hrt and Mrt taught mankind both profitable
and harmful actions such as causing discord between man and wife but men are
specifically instructed not to blaspheme (Q.2:102). However, the evil men in times of
Prophet Sulaimn, pbuh, learnt magic and other harmful arts and sciences instead of
beneficial ones, from these two angels. Do such angels work through witchcraft via
electro-magnetic brain waves being projected on others like ESP?
The plural malika (angels) occurs often in the Quran, but the singular only 12
times, with reference to people demanding revelations from an angel rather than from a
human being (Q.6:8-9; 17:95; 15:7). Some women thought that Prophet Ysuf (Joseph)
was an angel rather than a human being because of his beauty (Q.12:31). The
intercession of angels is not accepted unless with Allahs permission (Q.53:26).
The verse Q.43:77 mentions angel Mlik as the keeper of Hell, whose number is
nineteen. There are others that guard Paradise.
Kirmann Ktibn are the two angels who are guardians over mankind and write down
their deeds (Q.82:10-12; 50:17-18). Probably they reside in the two cerebral
hemispheres of the brain, one on the right and the other on the left and are responsible
for those brain-waves recording actions of the individual. They communicate with each
other through the corpus callosum in the brain (yalq = meet) (Q.50:17). In the Quran,
there is no mention of the two angels Munkar and Nakr who visit the dead in the grave.
Angels are free of defects, of evil like lust and anger, and from obscurities of form
and matter, and are capable of doing extraordinary things. Unlike man, angels have no
gender. They are neither male nor female, and possess neither instinct nor biological
urges, nor emotions nor feelings. They do not eat, drink or sleep. They are not married
CHAPTER VI: Islam the perfect religion
531
and they do not have any children. Although we do not see the angels, we have to
believe in their existence, this being a shuab or branch of the Islamic Faith. The
prophets receive divine knowledge from Allah through the angels (Q.26:193). Allah
chooses messengers from angels and mankind (Q.22:75). They are completely obedient
to Allah, commit no sins and they will not be punished on the Day of Judgment. It is
interesting to note that angels and electromagnetic waves have many properties in
common. The angels have masculine names although they have no gender. The kuffr
or the rejecters of Truth and the disbelievers ironically gave them feminine names
(Q.53:27). The angels perform their duties with absolute submission and obedience to
Allah, having no choice and free will of their own, and serve Him and celebrate His
praises night and day (Q.21:19-20). It is interesting to note that prophets, angels and
Satan carry masculine names. Although Allah is grammatically masculine, His Divine
Essence (Al-Dht) is feminine.
Here are some Quranic verses pertaining to angels:
(1) Angels and prophets should not be taken as Lords/Sustainers (arbb: plural of rabb
Q.3:80). Angels are classified as servants of Allah in Q.43:19.
(2) We said to angels: Bow down to Adam. (Q.18:50).
(3) Allah chooses messengers from among the angels and from mankind (Q.22:75). If
only angels but not human beings had inhabited the Earth, Allah would have sent an
angel as His Messenger (Q.17:95).
(4) On the Day of Judgment, the sinners would be able to see the angels (Q.25:22). The
righteous ones shall also see the angels encircling the Throne (Q.39:75) and eight
angels will carry Allahs Throne on the Day of Judgment (Q.69:17).
(5) On the Night of Power the angels and the R descend to the Earth (Q.97:4). The
angels will descend from outer space on the Day of Judgment (Q.25:25).
(6) The angels ascend to Him in a day the measure whereof is 50,000 years (Q.70:4). (If
angels and R were to keep pace together and travel at the speed of light at around
186,287miles/second to a chosen place of Allah 50,000 light years away, there must be
an important planet 293,730 trillion miles away from our planet Earth. Could this be a
place called Barzakh where the R of every one of us is lodged after we die?).
(7) Angels and men of knowledge are linked together in Q.3:18.
(8) Angels protect believers both in this life and in the Hereafter (Q.41:30-31).
Malika means angels and the root letters of malika are L-A-K (related to ulk)
meaning to send a message. Some commentators say that the abbreviated letters alif,
lm, mm at the beginning of some chapters of the Quran like Baqarah may stand for
Allah l Muammad

, i.e. Allah to Muammad

. It could also mean:- alif for Allah, lm


for lk (to carry a message through angel Jibrl), and mm for Muammad

.
Some scientists say that the malika (angels) represent cosmic forces responsible for
distribution of tasks in nature. Atoms and molecules of matter contain electric charges,
the vibrations of which send out electro-magnetic radiation covering a wide range of
frequencies called electro-magnetic waves which travel at the speed of light (around
186,287miles/second).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 532
Angels are messengers of Allah that carry out certain tasks entrusted to them. If we
theorise that angels are made of light, then these angels should obey the laws of physics
pertaining to light. We can only see with our naked eyes that part of the electro-
magnetic waves that lies between 4000 and 7000 ngstrm wavelengths. The rest is
invisible. There is a similarity between both angels and light in that they have no gender,
passion, instincts or biological urges.
In the Quran, nafs (self) is not associated with angels and r but it is associated
with human beings and jinn (Q.6:130). The Quran mentions that angels came in the
form of human beings to Prophets Ibrahm, A.S., (Q.11:69-71; 15:51-55; 51:24-28), L,
A.S., (Q.11:77) and Maryam, A.S., (Q.19:17), and the adth mentions about the Angel
Jibrl talking in the shape of a human being to Prophet Muammad. (Using white or
visible light scientists can create through laser, holographic images resembling 3-
dimensional human beings that can talk and could be seen and heard by us. Holography
is a method of obtaining three-dimensional photographic images which are obtained
without use of a lens. The hologram is illuminated by a beam of light which is diffracted
by the interference pattern on the film. This reproduces the original surface pattern of
any object, such as human beings, in three-dimensions. True colour holograms could
also be made while ultrasonic holograms are made using sound waves). Although angels
may look like human beings, there is yet something unusual and unfamiliar about them
(Q.51:25; 15:62). Radio waves, which are also electro-magnetic waves, are an important
source of communication too. Again, laser light and white light are both electro-magnetic
waves. Electro-magnetic waves, like angels, bow down to man and serve him when he
attains high technological status by acquiring knowledge and power and learns the
names and nature of all things about the various sciences, as in the case of Adam.
Allah sent 3000 angels to assist Prophet Muammad

at the Battle of Uud


(Q.3:123-124). Angels could also be a source of hope and confidence (Q.8:9-10) by
producing certain physiological changes in the body (Q.8:11) as evidenced by the
mention of thousand angels at the Battle of Badr. (The Battle of Badr is called the
Furqn because it decided between the powers of good and evil. It was fought on
Friday, the 17
th
of Ramadan in the second year of the Hijrah). Angels can cause
confusion in the enemy and terror in the hearts of the unbelievers (Q.8:12). All these
various effects on the human body may result from electro-magnetic waves of different
frequencies that angels possess and which influence our brain waves to alter their
normal course and instead to travel by other circuits to different neurons in the brain.
Angels cannot progress beyond a certain point, but man can, because of free will,
sight and intellect. Hence, man is blamed for not seeing or understanding. Man, who has
in him the possibility of sin because of lust and anger, is nevertheless superior to the
angels, as based on the following evidence:
(a) Angels prostrated to Adam when Allah taught him the names of things (Q.2:31).
(b) Allah selected Adam, Noah and the family of Ibrahm and of Imrn over all created
beings (Q.3:33).
CHAPTER VI: Islam the perfect religion
533
(c) Man achieves excellence and perfection of knowledge and action, in spite of the
hindrance of lust and anger.
(d) During the Merj (or the physical ascension of Prophet Muammad

), all the
angels and others present in the heavens echoed: Oh Allah, shower Your blessings on
our leader Muammad and on his descendants.
(e) During the Merj, Angel Jibral could not go beyond the Lote-Tree (Sidrat ul-
Muntaha) while Prophet Muammad

proceeded beyond it towards the Arsh (Allahs


Majestic Throne).
It seems that there is a similar component present both in R (soul) and in the
angels, since Angel Jibrl is also known as Holy R: R ul Qudus in Q.2:87; 2:253;
5:110; 16:102); in Q.26:193 as R ul Amn (R of truth and faith) and in Q.53:5 as
Shadd ul Quw (one mighty in power).
Whatever the reality of angels, the question regarding Iblis remains. Was Ibls
(Satan) a jinn or an angel? Ibls was definitely a Jinn (Q.18:50) but residing among the
angels in the Garden for quite some time (Q.2:34; 7:11; 15:31; 18:50; 38:74). To
recapitulate, Ibls pleaded that man was created from clay, while he was created from
fire (Q.55:15); from the fire of sammm (Q.15:27). Ibls (Satan) could not have been a
fallen angel, because angels have no free will. Ibls was a jinn; hence had a choice to
obey or to disobey Allah. Finally, we are advised to save ourselves and our families from
a fire whose fuel is men and stones, over which there are angels who do what they are
commanded (Q.66:6).

Ways in which this world may end
Eschatology is a branch of theology that is concerned with such final things as death and
Judgment; Heaven and Hell; and the end of the world. It deals with the teaching of what
will happen to the world or to our lives in the end. To date, various persons belonging to
different cults and sects have made hundreds of predictions about the end of the world,
but none of the predictions has come to pass. The only thing common to them was that
they all were proved to be wrong in the end! It is interesting to observe that the Second
Advent of Jesus Christ or the coming of Mahdi has not been mentioned in the Holy
Quran.
Although no one knows the date and the hour of the Doomsday (not even Prophet
Muammad

knew about it (Q.46:9), we can still discuss some of the ways in which
the world or the life in it may come to an end. Of course, we do not know when that
would happen, as only Allah knows about it (Q.31:34).
For many centuries, several hypotheses have been postulated regarding the possible
ways our universe could be destroyed. Being interested in the subject, I did some
research in astronomy and in the Earth sciences. However, during my research it
occurred to me that one of the most reliable and authoritative references would be the
Holy Quran. I would like to share with the reader the very interesting and revealing
results of my research. If we correlate astronomical facts and phenomena with verses of
the Holy Quran, we discover some startling similarities. The profusion of facts as
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 534
revealed in the Holy Quran rule out coincidences. Science is unable to provide all the
answers at present. However, new discoveries are being made and mysteries being
solved as we advance daily in the domain of science. Any new scientific data that would
contradict the Holy Quran would eventually be proved wrong.
Let us consider global epidemics. The Black Plague killed more than a quarter of
Europes population during the 14th century (some researchers believe it was not the
plague but a viral hemorrhagic fever); influenza took at least 20 million lives in 1918; we
are now in the midst of the AIDS epidemic. Many germs have developed resistance to
antibiotics. Zoonoses are becoming rampant. International travel means diseases can
spread faster.
Although genetically modified crops and engineered microbes may ease some
problems, we do not know as yet what dangers are lurking in store for us through them.
Genetic engineering might create ethnic biological weapons that are tailored to attack
a selected racial group.
Rapid progress in miniaturising circuits on silicon chips is making computers smaller
and smaller. The developments in nanotechnology especially have a lot of potentiality. If
this nanotechnology is combined with artificial intelligence, it may have horrendous
results. The end product will be able to see, navigate, listen and think for itself and may
turn against humans.
Any mad scientist with bipolar disease or one in manic-depressive state may trigger a
nuclear device for the Earth to end up in mass destruction. Although alien invasion is
science fiction today, who knows what will happen to us if it were to be factual,
especially when their energy is running out and they may use our Earth as fuel for their
personal reasons.
Let us examine in detail the possible ways as to how life, civilisation, the Earth, the
planets and the universe could be destroyed.
(a) _.' ' '. '

.



... Does it not teach them a lesson, how many
generations before them We destroyed? (Q.32:26).
(b) . ' '. c'.' ': .

Earth and universe also will end.


(11:107).
(c) ' _


.
. '.

Allah decreed a stated term (on earth) and another (in


the Hereafter). (Q.6:2).
Ecological disasters of the Earth could include a rising world population, loss of
ozone, a rise in atmospheric carbon dioxide, deforestation and devastating effects of
various means of mass destruction such as nuclear, thermo-nuclear, chemical or
biological weapons. Moreover, cities and communities could be destroyed by natural or
unnatural phenomena.
' . ' . ' ' . '





...
CHAPTER VI: Islam the perfect religion
535
.Of them against some, We sent a violent tornado, some were caught by a
(mighty) blast, some We caused the Earth to swallow up, and some We drowned
(Q.29:40).
The Holy Quran being Allahs literal words is intended for the entire universe and not
only for the Earth or for ourselves alone. It is possible that life on other planets as well
as the planets themselves may end in ways different to ours, probably because of
different phenomenon surrounding them. Signs following one another like the pieces of
a necklace, falling one after the other when its string is cut, (Tirmidhi) is a adith that
may well portend the end of the times through the various destructive phenomena
taking place in our world these days. About 99 percent of all species that ever lived since
beginning of life on the Earth have become extinct, including every one of our ancestors.
Harun Yahya and others have quoted many aadith concerning the times leading to the
end of the world, some of which are:
(1) The harj (will increase). They asked, What is the harj? He replied, (It is) killing
(murdering), (it is) murdering (killing). (Bukhari);
(2) The Hour will come when violence, bloodshed, and anarchy become common. (Al-
Muttaqi Al-Hindi).
(3) Great cities will be ruined and it will be as if they had not existed the day before. (Al-
Muttaqi al-Hindi)
(4) The Hour (Last Day) will not be established until ... earthquakes will be very
frequent. (Bukhari)
(5) The poor will grow in number.(Amal Al-Din Al-Qazwini)
(6) Gains will be shared out only among the rich, with no benefit to the poor. (Tirmidhi).
(7) There will be prevalence of open illegal sexual intercourse. (Bukhari)
(8) The Last Hour will not be established until they (wicked people) commit adultery on
the roads (public ways). (Ibn Hibban and Bazzar)
(9) Men will imitate women; and women will imitate men. (Allama Jalaluddin Suyuti,
Durre-Mansoor).
(10) People will indulge in homosexuality and lesbianism. (Al-Muttaqi Al-Hindi,
Muntakhab Kanzul Ummaal)
(11) A time will come when a man will not care about how he gets things, whether
lawful or unlawful.
(12) At that time ... life spans will grow longer. (Ibn Hajar Haythami, Al Qawl al-
Mukhtasar fi 'alamat al-Mahdi al-Muntazar).
(13) Great distances will be traversed in short spans of time.(Ahmad, Musnad).
(14) Give in charity because there will come a time on the people when a person will go
out with his alms from place to place but will not find anybody to accept it.(Bukhari).
(15) The slave-woman will give birth to her master or mistress.
(16) Wild animals will be able to talk to humans. (Imam Ahmad).
(17) Terrible trials of the Dajjal (Anti-Christ).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 536
(18) The emergence of Yajuj and Majuj (Gog and Magog).
(19) Return of Jesus Christ, pbuh, to the Earth.
(20) Return of the Mahdi. (According to Twelver Shi'as, Imam Hujjat al-Mahd is the
twelfth Imam and the Mahdi, the ultimate savior of humankind. They believe that Mahdi
who was born in 868 has been hidden by God only to emerge later with Jesus to fulfill
their common mission of bringing Justice and Peace to the world).
In Q.70:6-7 we are told that people think the Event is far but Allah sees it as near.
Since no one knows about the Day, the Period and the Hour when the world would
come to an end, here are some references from the Holy Quran.
Yaum

: Yaum means a period of time and when used in the Quran, denotes the
following: (a) a day or part of a day (Q.2:259); (b) the period of revolution of the great
firmament (Q.7:54); (c) 1000 years (Q.22:47).
Here are some notes on '

.
As-Sah (the Hour) and

Yaum (the Day/
Period) mentioned in the Quran. No one knows the appointed time of the Hour
(Q.7:187), the knowledge of which is with Allah alone.

'

Yaum ul Qiymah (the


Day of Resurrection or of standing up) (Q.75:1 and 70 other places) and '

.
As-S ah
are included under the general term ma d, i.e. place of return; the Hereafter. The
panorama of the final Hour in the Assembly on that Day is reflected in the following:
1.

.'

Yaum ud dn: The Day of Doom/Judgment (Q.1:4; 83:11).


2. .'

'

Al Yaum ul khir: The Last Day (Q.2: 8). Firm belief in the Last Day is one of
the requirements of faith in Islam.
3.


Yaumin zm: The Dreadful Day (Q.6:15).
4.


Yaumin Kabr: The Mighty Day (Q.11:3).
5.

'

Yauma yunfakhu fis sr: The day the trumpet is sounded (Q.6:73).
6.

'

Yaumul ashr: The Day of Gathering (Q.6:128).


7. _'


Yaumul Furqn: The Day of Testing/the criterion when the forces of good
were victorious over forces of evil in the Battle of Badr (Q.8:41).
8. _'

.
Yaumut Talq: The Day of Meeting/Mutual Encounter (Q.40:15).
9. .'


Yaumin Alm: Painful or Grievous Day (Q.11:26)
10. :


Yaumun Mashhd: A Day of Testimony (Q.11:103) witnessed by all.
CHAPTER VI: Islam the perfect religion
537
11. c'.'. ' ' _


.

.

Yauma tubaddalul aru ghyral ari wa samawtu:
The day the Earth will be changed to a different Earth and so will the Heavens;
(Q.14:48).
12. '


Yaumul Fal: Day of Sorting Out/Decision/Dividing (Q.37:21; 44:40; 77:13;
78:17).
13. .'


Yaumul isb: Day of Reckoning/Accounting (Q.38:16).
14. '


Yaumul azifah: Day of the Imminent (Q.40:18).
15.


Yaumin Mut: Encompassing Day (Q.11:84).
16.


Yaumun sr: Day of Distress (Q.74:9).
17.

:'

.
Yaumat Tand: Day of Mutual Calling (Q.40:32).
18. '


Yaumul Jam: Day of Assembly (Q.42:7; 64:9).
19. '


Yaumul Wad: Day of Threat/Warning (Q.50:20).
20. :'


Yaumul Khuld: Day of Eternal Life (Q.50:34).
21. '

.
Yaumut Taghbun: Day of Mutual Loss or Gain (Q.64:9).
22. -.'


Yaumul Khurj: Day of Exodus (Q.50:42).
23.

Yaumin Malm: The Known Day (Known to Allah) (Q.56:60).


24. '


Yaumal Bath: Day of Arousing/Awakening/Resurrection (Q.30:56).
25. .'


Yaumal asrah: Day of Anguish (Q.19:39).
26. '


Yaumiz ullah : Day of Overshadowing Gloom (Q.26:189).
27.

Yauman Absa: Frowning Day/Day of Distressful Wrath (Q.76:10).


28.

'

Yaumul aqq: The Day of Sure Reality (Q.78:39).


29. ' :' .

Yaumil Maud: The Promised Day (Q.85:2).



Period
2:259 I have tarried a day or part of a day.
3:24 Fire will not touch us but for a few number of days, for their forgeries deceive
them as to their own religion.
7:54 Your Sustainer is Allh, Who created the Heavens and the Earth in six days.
9:36 The Day He created the Heavens and the Earth.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 538
10:45 The Day He shall gather them as if they had tarried but an hour of a day.
18:19 We have tarried a Day or part of a Day.
22:47 A Day with Allah is as a thousand years of your reckoning.
32:5 The affairs go up to Him on a Day the span being a thousand years of your
reckoning.
70:3-4 From Allah, Master of the Ways of Ascent: the Angels and the R (soul) ascend
unto Him in a Day, the measure whereof is (as) fifty thousand years.
41:9 Do you believe in Him Who created the Earth in two days?
41:10 He ordained its diverse sustenance in four days.
41:12 He determined them in seven heavens in two days.
79:46 The Day they see it as if they had tarried but a single evening or till the following
morning.
82:19 The Day when no person shall have power over another, for the Command that
Day will be with Allh.


Hour
Different phenomena occurring during the Final Hour are quoted under: -
1. '

Al-Qriah: The Great Calamity (Q.101:1-4) (Men like scattered moths).


2. '

Al-Ghshiyah: The Coverer/Overwhelming Event/A Covering Veil of the Wrath


of Allh (Q.12:107). When some faces on that Day will be humiliated, other faces will
be joyful.
3. '

. .
As Skhkhah: The Deafening Noise (Q.80:33).
4. ''

Al-Wqiah: The Inevitable Event (Q.69:15).


5. '
.

Al-qqah: The Certainty/Reality (Q.69:1).


6. On the Day, We shall remove the mountains (Q.18:47).
7. On the Day, We shall roll up Heaven as a scroll (Q.21:104).
8. On the Day of Standing Up (qiym i.e. resurrection), you will be raised up (Q.23:16).
9. The Day Heaven shall be split asunder with clouds, and angels shall be sent down
descending (Q.25:25).
10. Be on the watch for a Day when the Heavens shall bring forth a manifest smoke
(Q.44:10).
11. The Day when the Earth will be rent asunder from men hurrying out (Q.50:44).
12. On that Day will it declare its tidings (Q.99:4); men will proceed in companies sorted
out to be shown their deeds (Q.99:6-7).
13. The Day the Earth will be changed to a different Earth and so will be the Heavens
(Q.14:48).


CHAPTER VI: Islam the perfect religion
539
Day
SOME VERSES OF THE HOLY QURN REFERRING TO
THE DAY OF RESURRECTION (QIYMAH)
Observe the sequence
17:58 No city or population is there but we shall destroy it before the Day of
Resurrection.
52:9 On the Day when Heaven spins in dreadful commotion.
73:14 One Day when the Earth and mountains shall quake.
79:6 One Day when everything that can be in commotion will be in violent
commotion.
70:8 The Day when the sky will be like molten copper.
69:16 Heaven shall be split, for on that Day it would be very frail.
14:48 The Day the Earth shall be changed to a different Earth and so will be the
Heavens.
21:103-104 This is your Day that you were promised, the Day we roll up the Heavens
like a scroll rolled up for books.
78:38 The Day when the angels and R stand in ranks.
70:43 The Day they shall come forth from their tombs hastily.
20:108 On that Day, they will follow the Caller.
3:25 Thou shall gather mankind for a Day wherein there is no doubt.
2:281 The Day when you shall be brought back to Allh.
82:19 The Day when no person shall have power over another, for the command on
that Day will be with Allh.
34:42 So on That Day none of you shall have power over each other for profit or
harm.
99:6 The Day when men will proceed in scatterings to see their works.
102:8 Then you will be questioned that Day about the bounties you enjoyed.
69:17 Upon that Day, eight shall carry among them the Throne of Allah.
21:47 We shall set up the scales of justice for the Resurrection Day.
7:8 The weighing that Day is true and absolutely correct.
17:13 We shall bring forth for him on the Day of Resurrection a Book which he will
see spread open.
3:30 The Day when every person will find all the good he has done and all the evil
he has done.
16:111 On that Day when every person shall come struggling for himself.
33:44 Their salutation on the Day when they shall meet Him would be peace.
3:185 You shall be surely paid in full your wages on the Day of Resurrection.
24:25 That Day, Allah will pay them their just due.
80:38-40 On that Day, some faces will shine and some faces will be dusty.
3:106 The Day when some faces will be lit up and some faces gloomy.
24:24 On the Day when their tongues, hands and their feet shall testify against
them.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 540
26:88 The Day when neither wealth nor sons shall profit them.
2:254 A Day when there shall be no bargaining nor friendship nor intercession.
2:48 A Day when no person shall satisfy another.
30:4 On that Day, the believers will rejoice.
5:119 The Day the truthful shall be profited.
14:49 The sinners on that Day will be found in fetters.
7:51 The Day we shall forsake them as they forsook the Day of Meeting of this
Day of ours.
16:27 On the Day of Resurrection, He shall degrade them.
86:9 The Day when secrets are revealed.
29:13 On the Day of Judgment, they will be called to account for their falsehood.
3:161 Whoever defrauds will bring the consequences of his fraud on the Day of
Resurrection.
14:42 The Day when the eyes will fixedly stare in horror.
30:57 That Day, their excuses will not profit the evildoers.
33:66 The Day when their faces are turned upside down in fire.

I have attempted to list a few possible and/or probable ways that our Earth and other
stars and planets could be destroyed.

The earth
Earth is one of the planets in our solar system, which is among trillions of such solar
systems of our galaxy, the Milky Way. The Universe contains millions of clusters and
each cluster contains over 100 billion such galaxies. At present we have been told that
our Earth is the only planet that seems to support intelligent life, and we have yet to
discover life elsewhere. However, the Holy Quran (Q.42:29) mentions the existence of
living beings outside of this planet Earth, and we as Muslims believe that in some future
date, we will, Insha Allah, discover them in other planets. (Eight amino acids have been
found so far in interstellar clouds and in meteorites. All eight amino acids are identical to
those found in living organisms on Earth, thus pointing to a cosmic origin of these basic
biological building blocks as well as its possible existence elsewhere in the solar system
and beyond).
The Earth is not a perfect sphere but is egg-shaped with its equatorial diameter
being 7,927 miles and the polar 7,900 miles. The word aha in the second verse
means in Arabic: shaped like an egg, which is the true shape of the earth (Q.79:30).
The period of Earths rotation about its axis is 23 hours, 56 minutes and 4 seconds.
The circumference of the Earth at the equator is 24, 902 miles. The Earth and its
satellite, the moon, move in elliptical orbits around the sun. The Earth travels around the
sun in anti-clockwise direction at over 1,000 miles/hour, twice the speed of a jet plane.
The mean distance of the earth from the sun is 149,503,000 km (92,897,000 miles).
CHAPTER VI: Islam the perfect religion
541
The Earth is nearly 4.65 billion years old and is believed to have been formed from a
mass of dust rotating around the infant sun. The Earth probably grew to its present size
by accretion of small clusters of matter. At its birth, it was probably a homogenous and
relatively cool body. Because of radioactivity, Earth began heating up, and within about
a billion years, the temperatures probably reached the melting point of iron. Drops of
molten iron sank to the Earths centre and light matter floated up to form the outer
layers that became continents. Earths interior consists of the core and the mantle, both
making up the largest part of Earths mass and all together they span some 4000 miles
(mantle 1,800 miles, outer core 1,400 and the inner 760 miles). The mantle is solid iron-
magnesium silicate rock mixed with other radioactive substances. The outer core is liquid
containing mostly iron, with some nickel and sulphur. The inner core is solid and also
has iron, nickel, and sulphur in solid form. There are some radioactive substances in the
core as well as the mantle, acting as sources of heat in Earths interior through the
mechanism of radioactive decays. The temperature in the inner core where the pressure
is some 330 Pascal, is nearly 7000
0
C, hotter than the surface of the sun.
The entire Earth behaves like a huge magnet. However, the magnetic poles of the
Earth do not correspond with the geographical poles. The position of the magnetic pole
is forever changing with the shifting of the poles every few hundred years. The magnetic
field of the Earth has reversed its polarity at least 170 times in the past 100 million
years. The magnetic waves emanate from the liquid iron core which covers the solid
centre. Earth's core rotates faster than its surface and hence the inner core plays an
important role in generating Earth's magnetic field. The earth's inner core, a 500-mile
ball of iron, is moving faster than the earth's surface. This spinning ball-within-a-ball
may be a major force generating the earth's magnetic field through a dynamo effect.
The Earth may be destroyed in any of the following incidents:
(1) The Earth could be struck by a star, a planet, a comet, an asteroid or meteorite.
Meteorites are pieces of asteroids that have survived entry into the Earths atmosphere.
It is estimated that about 75 million meteors enter the Earths atmosphere every day,
but of those, only one or two manage to reach the Earth without burning up. (Millions of
meteoroids enter our atmosphere daily, their speeds ranging from 10 to 45 miles per
sec. Because of friction they get so hot that they burn out by the time they reach 50 to
75 miles from the earth's surface. They could be seen as shooting stars, or falling
stars during any night. Nearly all disintegrate completely before they reach the earth
but a few large ones called meteorites strike the ground). In 1908, a 200-foot-wide
comet fragment slammed into the Earth over Siberia in Russia with a force 1,000 times
stronger than the atomic bomb dropped on Hiroshima. Every quarter-million years or so,
such catastrophes would spark off firestorms followed by global cooling from dust kicked
up by the impact. (However, those asteroids or comets headed for the earth could be
intercepted or deflected or pulverised by us when our technology is more advanced, so
that they cannot hit the earth).
(2) Two stars may collide with each other with terrific force and their fragments which
are blasted into space, may pour on us as hot rain, causing the sea to boil and all life to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 542
perish. c' .' ':'

c' '' ':'.

c ' ':'.

When the sky is cleft


asunder, when the stars are scattered, when the oceans are suffered to burst forth.
(Q.82:1-3).
(3) Our Earth may be sandwiched between two colliding stars (and become flattened).
c ' ':'.
.

. '.

.

And when the Earth is flattened out and casts forth


what is within it and becomes empty. (Q.84:3-4).
(4) A massive star may knock a planet out of its orbit and this planet may hit our Earth
or a star itself may hit the Earth. _' t. _'. '


One day,
the Earth and the mountains will be in violent commotion, and the mountains will be as
a heap of sand poured down and flowing out. (Q.73:14; 20:105-106; Q.56:5-6;
Q.78:20).
(a) ' ':'
. .

_' .
. .

.
.



When the Earth shall be shaken to
its depth and the mountains shall be crumbled to atoms, becoming dust scattered
abroad. (Q.56:4-6).
(b) ' .'

' _' .

On the Day when the firmament will be in dreadful


commotion and the mountains shall fly hither and thither. (Q.52:9-10).
(c) ':

.'

.' ':'.

_' ':'.

When the stars become dim, when


the heaven is cleft asunder, when the mountains are scattered as dust. (Q.77:8-10).
(d) ' ' '.


When the Earth throws up its burdens (from within). (Q.99:2).
(e) ' .':' .

c' ' .' _


' _' _.

And
what will explain to you what the (Day) of Noise and Clamour is? (It is) a Day whereon
men would be like moths scattered about, and the mountains will be like carded wool.
(Q.101:3-5).
(f) .'. ' ':

.'. : _'. ' .



. .



''

'. .' '.

.
.

Then, when one Blast is sounded on the Trumpet, and the


Earth is moved, and its mountains, and they are crushed to powder at one stroke, on
that Day shall the (Great) Event come to pass, and the sky will be rent asunder, for it
will that Day be flimsy. (Q.69:13-16).
(5) The Earth may be sucked into a black hole. A black hole is the corpse of a once
massive star. When a star cools down, it initially expands, and then later collapses with
further cooling. It can either become a White Dwarf, a Neutron star, or if the star has a
certain minimum critical mass, it can ultimately turn into a black hole. (The reason for
such a name is that a planetary bodys escape velocity depends upon its mass. The
escape velocity of earth is 7 miles per second which was attained by the spacecraft to
escape from the earths gravitation and to travel a distance of about 240,000 miles to
reach the moon. When the mass of a body is so high that its escape velocity becomes
CHAPTER VI: Islam the perfect religion
543
higher than the velocity of light, nothing is able to escape from such a dead star, not
even the light, and that is why it is called black hole. The gravitational field of such an
object is extremely powerful and they appear as black areas in the heavens. If a black
hole approaches the Earth, it can easily suck it in with its tremendous gravitational pull
and pulverise it. Our galaxy is full of black holes which look like collapsed stellar corpses.
These objects orbit just like other stars. The black hole need not touch the Earth to
destroy it; just passing through the solar system would distort Earths orbit).
(6) A comet strikes the earth every 100,000 years or so. It is believed that a comet fell
in Siberia in 1908. (a) A mountain-sized comet or a meteorite, striking the Earth would
send up so much dust that it would blot out sunlight for months, thus preventing
photosynthesis, which is necessary for the vital functions of living cells. This would lead
to death of all living creatures within a short period of time. (b) Massive wildfires would
be ignited by the impact. (c) Shock-heating of the atmosphere would produce nitrous
oxides, which in turn would form a strong solution of nitric acid and acid rain. (d) The
impact would trigger off prolonged volcanic activity. (e) If the comet has massive
amounts of water or ice, there may be gigantic tsunamis on the Earth.
(7) Underground nuclear blasts, experimental or designed to cause earthquakes in any
selected enemy country, may also result in triggering massive earthquakes. The Earth
may break up into one or two pieces, molten material will pour out from within, oceans
will boil and the Earth will stop rotating, signalling its end.
' ' ':'

' ' '.



When the Earth is shaken to her most violent
convulsions and the earth throws up her burdens (from within). (Q.99:1-2).

The Sun
The sun is the closest star to Earth, composed of hot glowing gases and emitting
electromagnetic radiation (which includes visible light) as a result of nuclear reactions in
the sun. The radiation of Suns electromagnetic energy supports life on Earth. Around a
million, billion neutrinos from the Sun will pass through our body while we are reading
this sentence. (Stars form when a cloud of gas, out in space, collapses under the
influence of gravity but planets, such as the Earth, form when dust around a pre-existing
star condenses around rock or ice cores. Moreover, stars burn hydrogen in their cores
but planets dont. For an object to be called a planet the object must be in orbit
around a star, while not being itself a star. Moreover, the object must be massive
enough for its own gravity to pull it into a nearly spherical shape). A star begins its life
as a mass of gas, the contraction of which increases its temperature within till it reaches
more than a million
o
C. At that point, the star ignites and a nuclear reaction takes place
in which two hydrogen nuclei combine to form one helium nucleus, thereby releasing in
the process large amounts of energy in the form of gamma radiation. This energy
release prevents further contraction of the star. When all the available hydrogen is
consumed, the star swells and becomes a giant before all sources of energy get
exhausted, after which it becomes a white dwarf.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 544
The Earth completes one rotation about its axis every 24 hours, and one revolution
around the Sun every 365 days. Their orbits are different. It is not permitted to the Sun
to catch the Moon nor can the Night outstrip the Day. Each swims along in its own orbit.
(Q.36:40). Just as the Moon orbits the Earth because of the pull of Earth's gravity, the
Earth orbits the Sun because of the pull of the Sun's gravity.
The Sun with its family of nine planets formed when a primeval cloud of gas and
dust condensed nearly 4.75 billion years ago. It is about 100 times larger than the Earth,
its diameter being approximately 864940 miles/1,390,000 kilometres. The central
temperature is 28 million
o
F while the surface temperature is 10,400
o
F. Distance from
Earth is 149,600,000 km (92,960,000 miles). Light from the Sun takes about eight
minutes to reach Earth. The Sun is just one of the trillions of stars in more than 100
billion galaxies in the observable universe.
.'. ' : ' _ .. ' '. . ' _.'

.
' : '
.

_ c'


It is He Who made the sun a shining glory and the moon a light and for her ordained
mansions, so that you might know the number of years and the reckoning (of the time).
God created this in truth. He explains the signs in detail for people who know. (Q.10:5).
Allah has made everything subservient to us, including the Sun, from which we can
harness solar energy, besides numerous other benefits.
Giant magnetic storms on its surface are seen as sunspots which have an eleven-
year cycle of high and low. It is not known why the number of sunspots seen on the Sun
increases from nearly zero to over 100 during about 11 years and then decreases to
near zero again as the next cycle starts.
Sunspots are places in the Suns photosphere that contain magnetic fields thousands
of times stronger than Earths magnetic field. The concentrated magnesium in sunspots
keeps them colder. The solar system is encased in a ball of turbulent gases called the
solar wind which spews from the sun at a million miles per hour. These may emit the
solar cosmic rays, ultraviolet and X-ray radiation, all of which have dangerous effects on
living cells. Giant solar flares are huge magnetic outbursts on the sun that bombard
Earth with high-speed subatomic particles, but Earth's atmosphere and magnetic field
protect us from their lethal effects.
The equation 400 X 1/400 = 1 sums up the interesting observation about the moon
being 400 times smaller than the sun but at the same time 400 times closer to the Earth,
so that both the sun and the moon appear exactly the same size in the sky. This makes
total solar eclipse possible.
The rhythmic motions of the photosphere which surrounds the Sun emit a pulsating
sound. This sound cannot be heard with the human ear because it has to travel through
vacuum to reach us. Astronomers have found that the atmosphere of the Sun plays a
kind of heavenly magnetic music. The magnetic field in the outer regions (the corona) of
the sun, our nearest star, forms loops that carry sound waves and behave rather like a
musical instrument. These loops can be up to 100 million kilometers long.
CHAPTER VI: Islam the perfect religion
545
The Sun's luminosity and radius have been increasing since it started life and will
continue to gradually increase in this manner for another 4.5 billion years. The intensity
of light might be so great as to dazzle the sight: ' _ ':

At length, when the sight is


dazed (Q.75:7). This will prevent us even from seeing the stars. .' ':

Then
when the stars become dim (Q.77:8). And when the stars lose their lustre. (Q.81:2).
Even the moon may not be visible due to excessively bright sun.
' .

And the moon will be buried in darkness (as if eclipsed). (Q.75:8). The
enormous increase of the suns volume will in fact result in its coming closer to the
moon, and hence closer to the Earth. '. ' .

And the sun and moon are joined


together. (Q.75:9).
During its first 5 billion years, the sun contracted to nearly its present size. There is
enough hydrogen left in the suns core to last another 4.5 billion years. When that fuel is
exhausted, the sun will change and become a very hot and red giant star, 10,000 times
brighter. It will remain a red giant with helium-burning nuclear reactions in the core for
500 million years or so, after which it will shrink to become a white dwarf star about the
size of planet Earth and will gradually cool. The sun before dying out passes through
different stages: a Red Giant, a White Dwarf, a Neutron star, then in the final stage it
becomes a Black Hole in the dark sky.
It would take about 3 billion years for the Sun to be hot enough for our oceans to
boil. c ' ':'.

When the oceans boil over with a swell (Q.81:6). It would only
need to be 100
o
F or so all the time for humans to be wiped out, and 212
o
F for seas to
boil. Due to water expansion, there would be huge tsunamis.
-' '.

.
' '.

(I Swear) By the Canopy Raised High, And by the


swollen sea. (Q.52:5-6). c ' ':'.

And when the seas burst forth. (Q.82:3).


All water in the oceans will evaporate, and there will be no water left on Earth. So,
no life which depends on water will be able to survive. A few billion years again, the Sun
will have used up all its hydrogen and will balloon into a giant star that would engulf the
planet Earth. At this point in its life, the Sun will become much larger as a red giant star.
When the sun would come closer to the Earth, it would engulf the Earth and the Moon.
When the end of the world gets closer, the surface of the sun and the Earths orbit will
get closer. (adith). The Sun will be a few thousand times brighter than what it is now
and very hot. When the Sun becomes a giant star, it may become so large as to engulf
Earth, in which case planet Earth will be destroyed. This red giant star would make the
sky look red. _. .:. .' ' ':

When the sky is rent asunder and looks


red like red hide. (Q.55:37). It would look like molten scarlet-coloured metal.
.' _

The Day when the sky will be like molten metal. (Q.70:8).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 546
The Sun will remain a Red Giant for a few million years. By then the Earth will be
uninhabitable. After a few billion years, it will become a white dwarf.
Perhaps because of the aging process during the coming billions of years, the sun
may expand, appear red in colour, and its surface may come closer to the Earth,
destroying all life. Even a rise of a few degrees in temperature may cause enough water
to evaporate and form a thick envelope of cloud around the Earth. Because of this, the
stars would not be so easily visible. c' .' ':'.

And when the stars lose their


lustre. (Q.81:2).
If the Sun further approaches the Earth, the strong gravitational force would break
up the moon into smaller fragments. If a rock from the moon were to disintegrate and
hit the Earth like an asteroid, the impact alone may jolt the Earth into another orbit, or
the whole Earth would be covered by thick dust which would prevent Suns rays from
entering the Earth. _ .' _

Then watch you for the Day when the


sky will bring forth a kind of smoke plainly visible. (Q.44:10).
' .'

' _' .

On the Day when the firmament would be in dreadful


commotion; and the mountains will fly hither and thither (Q.52:9-10).
: : ' : ':'
. .

Nay! When the Earth is pounded to powder. (Q.89:21).


If a star were to hit the moon and propel it away from the Sun, the moon would no
longer reflect sunlight and would be dark. ':

' _

' .

At length, when the


sight is dazed and the moon is buried in darkness. (Q.75:7-8).
The Sun, just like any other star, performs a continual balancing act between its own
immense gravity (which tries to pull its matter towards its centre) and the intense
thermo-nuclear energy radiating from its centre (which pushes the matter outwards).
For most of the stars lifetime, these forces are in equilibrium. When the nuclear fluid is
exhausted, the star (i.e. the Sun) begins to collapse and fold till it becomes a white hot
dwarf. c ' ':'

When the sun is folded up (shrouded in darkness). (Q.81:1). The


Prophet

said, The sun and the moon will be folded up (deprived of their light) on the
Day of Resurrection. (Abu Huraira).
A huge star may strike the Sun or the Moon or the Earth, or all the three, and
catapult these bodies into another orbit.

The moon
The Moon which is 50 times smaller than the Earth has a diameter of 2,159 miles, nearly
a quarter that of the Earth. The circumference of the Moon is 6,790 miles. The mean
distance of the Moon from the centre of Earth is 238,906 miles.
The Moon rotates on its own axis anti-clockwise as well as it revolves around the
Earth at an average distance of 238,857 miles with an average speed of 2,300 miles per
hour. (For some unknown reason, all planets revolve in an anti-clock-wise direction
CHAPTER VI: Islam the perfect religion
547
except Venus which is the only planet that spins clockwise. Venus, the bright shining
morning star is also called Lucifer which is also the name of Satan. The tawf, i.e.
circumambulation around the Kabah, is also anti-clock-wise).
A lunar month is 29 days, 12 hours, 44 minutes and 2.8 seconds. Although the Moon
appears bright to the eye, it only reflects seven percent of the light falling on it from the
sun. Temperatures on the surface of the Moon range from 261
0
F. at noon to -279
0
F. at
lunar dawn. The highest mountains on the Moon are as tall as the Himalayas, about
20,000 feet or higher. The Moons magnetic field is much weaker than the Earths.
There are many theories about the origin of the Moon but none is satisfactory. It is of
the same age as the Earth and the rest of the solar system, about 4.5 billion years old.
The Moon has a small core supporting the theory that the bulk of the Moon was ripped
off from the early Earth when a large celestial body collided with the Earth during its
formative stage some 4.5 billion years ago. This rock went into orbit around the Earth
and aggregated itself into the Moon. The Moon's soil is impregnated with nitrogen that
came from Earth's atmosphere. (Many scientists do not agree that the Moon was formed
elsewhere in the solar system and was captured by the Earth by the stronger
gravitational force of the latter). The Moon has been bruised and battered due to
bombardment by meteorites which have formed thousands of craters of different sizes
on it. This constant bombardment poses a problem for scientists who would like to install
permanent research stations on the moon to study this phenomenon.
There is also a possibility of a fairly large meteorite hitting the moon and splitting it,
when our planet Earth may also be destroyed at the same time, signalling the end of the
world. The Hour is near, and the moon is split. (Q.54:1). Another possibility exists if the
moon gets fragmented as a result of its expansion due to the intense heat from the sun.
A fragment of the moon may fall on Earth with tremendous force like a meteorite.
The Moons surface is covered with about 2 inches of dust, which had accumulated
from outer space over billions of years. The astronauts left their footprints on them.
The Moon has practically no atmosphere and any substance on the lunar surface is
exposed directly to vacuum. If one shouts on the moon, others would not be able to
hear him. The moon is a quiet deserted place with no air, water, trees, wind, rain, snow,
sound, etc. The moon has shrunk in the past billion years, and may still be shrinking
today, triggering moonquakes and making the moon a more active body than previously
thought. The shrinkage has wrinkled parts of the moon's surface like a raisin, creating
pinched formations called lobate scarps.
However, there is some water in the form of ice at the very cold South Pole in a dark
cratered area where the sun never shines. This ice could have been derived from comets
that may have crashed into the Moon. These comets normally contain ice mostly mixed
with some rocks and dirt. This water/ice could be utilised by our scientists, e.g. the lunar
water could be a source of oxygen (not present on the Moon) and hydrogen which could
be used as rocket fuel. There are many other possibilities, because the Moon, like any
other celestial object, is subservient and hence of service to us.
': '. ' .

. .

And He has made the sun, the moon, both diligently


Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 548
pursuing their courses, subservient to you. (Q.14:33). The Moon is a key to planetary
science and exploration and could be a source of raw material while our Earth could be a
reservoir of human talent and technology, predicted in the Quran 15 centuries before
man landed on the Moon. The Earth could be getting all of the electricity it needs by
using solar cells on the moon. Astronauts left on the Moon many objects including an
American flag, their boots and a golf ball.
Some persons do not believe in the Biblical Flood because many of their simple
questions remain unanswered. However, as Muslims, we have to accept its occurrence
because it has been recorded in the Holy Quran (Q.11:37-38, 41-44). Many theories
have been put forward as to where the flood waters originally came from, one being
sinking of the ocean floor causing huge tsunamis, another that flood waters came from a
comet which splintered and fell on the Earth, yet another by proximity of the moon to
the Earth causing huge tidal waves.
It is possible that during Noahs time, the Moon was on a collision course towards the
Earth. Some giant magnetic force of a star might have sent the moon off-course.
Whenever the Moon approached the Earth, it would cause a massive tidal wave
hundreds of feet high. When the Moon, which is some 50 times smaller than the Earth,
touched the Earth, the Moon might have appeared as if it was split.
' '. ' '

The Hour is near, and the moon is split. (Q.54:1).


:
.

. _


. .' .''


' .' ' .


Then (Noah) called on God: I am overcome. Do Thou then help (me). So, We
opened the gates of heaven, with water pouring forth. And We caused the Earth to gush
forth with springs, so the waters met (and rose) to the extent decreed. (Q.54:10-12).
Once the water subsided, the Ark landed at Mount Al-Judi (Mt. Arart) (Q.11:44).

Volcanoes: A volcano is an eruption where hot liquefied magma (which is the
molten rock from deep in the Earth's crust within the upper part of the mantle) rises
toward the surface and issues steam containing gaseous mixtures of water vapour, CO
2
,

SO
2
,

chlorine

and fluorine, rock fragments and other molten material. Volcanoes provide
us with mineral deposits containing copper, lead, zinc, gold, silver, fertile soils and
thermal energy.
Hot fast-flowing erupted materials like falling ash, highly destructive lava flows and
volcanic debris pose great dangers to humans, crops, livestock and properties. Indirect
hazards are earthquakes, tsunamis (large sea waves generated by sudden movement of
the seafloor), disease and famine.
Volcanoes release these gases into the troposphere (extending up to ten kilometres
of the atmosphere) and into the stratosphere (extending from ten to 15 kilometres). The
sulphate aerosols alter chlorine and nitrogen chemicals in the stratosphere which,
combined with chlorofluorocarbon, generate chlorine monoxide which destroys ozone.
Moreover, gas emissions of CO
2
,

SO
2
and others from volcanoes contribute to acid rain.
CHAPTER VI: Islam the perfect religion
549
On 21 August 1986, about 1,700 people were killed in a massive release of gas from
Lake Nyos, a volcanic crater lake situated in Cameroon, W. Africa. Everyone has heard of
the canary in the coal mine, which sways or drops dead in the presence of poisonous
gas, alerting miners to get out.
There are numerous volcanoes in the moons and on other planets of the solar
system, e.g. Mars, Mercury and Venus. Eruptions from underwater volcanoes form
islands on the surface of oceans. Vast volumes of fine dust, mingled with steam and
other vapours mistakenly appear to us as smoke. What is seen as flames resembling fire
is the glare from the erupting materials being reflected off the clouds of dust and steam.
The red glare of molten lava accompanied by lightning would light up the sky. Lightning
is due to static electricity in the clouds of erupting ash.
c _: ' ''

' .

'

Depart ye to a
shadow (of smoke ascending) in three columns (which yields) no shade of coolness and
is of no use against the fierce blaze. Indeed, it throws out sparks (huge) as forts.
(Q.77:30-32). (The most destructive components in volcanic eruptions are ash falls,
steam columns and directed blasts. Ash fall is a slow process whereby ash continues to
fall on roofs and trees, until such time that roofs and trees collapse. Steam columns from
a volcano have an upward thrust for thousands of feet into the air, and may reach a
temperature as hot as 600
0
C. Because of gravity, these hot columns which are
composed partly of solid matter, would fall to the ground, and then would creep down
the mountain-side, pushing away and burning everything in their path. This is called the
Death Cloud, and it is this, not the lava, that is devastating and destructive).
A huge volcano can cause a deep fissure in the earth with rivers of fire which could
be compared to one area of Hell as a bottomless pit of smoke and fire (Q.101:1-11).

Earthquakes: Seismology (from the Greek seismos meaning to shake) is a study of
earthquakes and the waves they create. Earthquakes can crack the ground, make
buildings collapse, and create tsunamis (large sea waves). An earthquake originates at a
faulty point deep in the Earth called the focus or the epicentre. Rocks moving along the
fault line cause vibrations which are carried as waves through the earth. On the other
hand, Earth tides could also be produced by the gravitational pull of the moon and the
sun on the Earth, causing the ocean's waters to splash, which in turn raise or lower
stress on faults roughly twice a day, triggering earthquakes.
The Richter scale is not an instrument. It is only a measure of the amplitude of
seismic waves, estimated from the recordings of an earthquake on a seismograph. The
earthquake that rocked Alaska in 1964 was of magnitude 9.2 while earthquake in Chile
in 1960 was 9.5.
Earthquakes and volcanoes are among the most terrifying natural disasters because
they are unpredictable, sudden, and devastating. Most earthquakes occur along
fractures in the Earth's crust called faults. Earthquakes occur when vast plates, or rocks,
within the Earth suddenly break or shift under stress, sending shock waves. There are
half a million earthquakes around the world every year; some of them are too weak to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 550
be felt but most of them are under oceans. It seems that animals can sense the coming
of earthquakes before they occur and they run together to safer grounds.
c ' ':'.

And when the wild beasts are herded together (Q.81:5). The most
memorable case of an earthquake prediction based on abnormal animal behaviour was
by the Chinese when they evacuated the city of Haicheng on February 4, 1975.
Following the evacuation, an earthquake of magnitude 7.3 levelled the city. However, a
year later on July 27, 1976, an earthquake of magnitude 7.6 destroyed Tangshan, also
in northeast China without any warning, killing 655,237 people. (The greatest toll was
taken in Shensi, China in 1556 when nearly 1,000,000 people were killed).
Following almost any sizeable earthquake, there are lesser earthquakes called after-
shocks. As soon as we feel an earthquake, a safer place would be to go immediately
under the frame of a door or under a desk, in case the ceiling falls.
The theory of plate tectonics states that the earth's surface is broken into more than
a dozen large solid slabs or plates some 30 to 90 miles thick which lie over hot and
flowing mantle. These rocky tectonic plates which are floating on top of a weaker rocky
layer collide with each other causing earthquakes, volcanic eruptions and tsunamis.
Earthquakes can be produced experimentally by triggering underground nuclear blasts
and also by injecting fluid into deep wells for waste disposal. Seismometers in Canada
and the United States picked up the waves in May 1992 when China detonated an
underground nuclear test, and the waves travelled through the Earth thousands of miles.
An earthquake can kill millions, cause buildings to collapse, fires to be ignited and
produce mega-tsunami waves which can cause many deaths and much damage. A
strong and greatly devastating one occurred on Dec. 26, 2004 off the western coast of
Indonesia. Besides Indonesia, it also affected the Andaman Islands, the eastern coast of
India as well as Sri Lanka. Some deep-sea earthquakes called fore-shocks send out
early-warning signals and an effort has been made to put in place an early warning
system for possible earthquakes to facilitate evacuation and management of post-
disaster effects. An aftermath of earthquakes is food shortage, polluted water and
consequent diseases.
The theory of plate tectonics explains the concepts of continental drift, wandering of
Earths poles and magnetic field reversals into a single causation. The shapes of the
South American and African coastlines match, suggesting the possibility that these
continents were once joined together. The plate tectonic theory also explains how the
magnetic polarity of the earth has changed several times throughout the earth's history.
The earths magnetic field has periodically reversed direction. The last such reversal was
some 780,000 years ago.
In Q.33:11, Allah tests the believers through earthquakes while Q.22:1-2 predict the
end of the world. Q.99:1-3 pictures the Earth cracking in few places to expel its boiling
molten contents, either through a huge impact from an extra-terrestrial object or by an
underground nuclear blast.
It is obvious that a nuclear site should not be built in an earthquake prone area.

CHAPTER VI: Islam the perfect religion
551
Supernova: A nova (Latin: novus) means new and denotes a new star. Actually
such a star would be actually already present but not visible to the naked eye, but when
it exploded thousands of light years ago and became thousands of times brighter it
became visible to the naked eye as seen from the Earth, even during the day. A dozen
or so novas occur in the Milky Way (Earths Galaxy) each year. The star explosively emits
some of its mass as gas responsible for its brightness and radiates dangerous
electromagnetic waves. It then gradually cools down to become a white dwarf.
A supernova is a giant explosion involving a star that is a dozen or more times as
massive as the sun. It is much more destructive than a nova and a much rarer event.
The Chinese recorded a supernova over 2,000 years ago when it was visible during
daylight for a period of 23 days. A supernova could irradiate the Earth with deadly
cosmic radiation. It may even fry us with little notice. These stellar explosions generate
energy particles known as cosmic rays that can cause mutations in terrestrial organisms.
They may cause leukaemia in children and make their hair grey and fall off, like the hair
in old people. But a supernova has to be within a distance of 30 light years of the Earth
for it to destroy life on Earth by its radiation. Fortunately, there is no other star except
the sun within that range, and the sun does not have the minimum critical mass to
become a supernova in future.
_'.' _' _

.'

.
.. _

Then how shall


you, if you disbelieve (Allah), guard yourself against a Day that will make children hoary-
headed? Whereon the sky will be cleft asunder? His Promise needs must be
accomplished. (Q.73:17-18).
Supernovas could light up the night skies. An example of this is the Crab Nebula of
July 4, 1050 which appeared in the sky very close to the crescent moon.
Although some scientists believe that dinosaurs were wiped out 65 million years ago
by the impact on the Earth of a large comet or asteroid, radiation with cosmic rays from
a nearby supernova could have been the culprit. Everything might have been destroyed
by blasts of X-rays, ultraviolet rays and cosmic rays.

Magnetic reversal of Earths polarity: The Earth is a magnet,
complete with North and South Poles. The Earths magnetism is generated some 3,000
kilometres under our feet by the stirring of our planets liquid iron core. Its magnetic
field acts as a protective shield for living cells, by deflecting cosmic rays and other high-
energy particles from outer space which can destroy life and/or cause mutations. About
50 percent of all rocks studied are magnetised opposite to the Earths present magnetic
field, which implies that the field has flipped frequently over time.
The earth's inner core, a 500-mile ball of iron, is moving faster than the earth's
surface. This spinning ball inside a ball may be a major force generating the earth's
magnetic field. (Some animals, such as pigeons, other birds, turtles and fish including
whales, may use the Earth's magnetic field for direction finding. The Aurora Borealis is
caused by the Earths magnetic field and its interaction with ionised particles).
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 552
The flow of liquid iron in the outer core sets up electrical currents that produce
Earths magnetic field by a dynamo effect. Many times in the past 4 million years or so,
the Earths magnetic field has completely reversed. Within a space of 10,000 years or so,
the North and South Poles exchange places, the north becoming south and vice-versa.
The possibility exists that if the Earth is moving in an anti-clockwise direction, it would
stop and then move in a clockwise direction. At the midpoint of each reversal cycle,
there is no magnetic field of the Earth and hence all life may be destroyed. (Some
scientists say that there is no danger to human life in the absence of a magnetic field
since the atmosphere would still stop most of the cosmic and solar radiation). Should all
life not be destroyed, the cosmic rays and the high energy particle radiation from outer
space would act on our reproductive organs, causing global sterility and with the
passage of time the last person on this earth would die out, due to natural or man-made
causes. When the Earth which was moving in an anti-clockwise direction now begins to
move clockwise, the sun will rise in the West instead. (A strong argument against this
theory is that the Earth would continue to spin anti-clockwise about its axis exactly as
before and not change its direction of rotation, but only the earths magnetic field would
be slowly reversed over a period of 10,000 years or so, and then, a magnetic compass
will point South instead of North; the Sun would continue to rise in the East as before,
with the Earth also rotating on its original axis. However if a much stronger extra-
terrestrial electromagnetic force or any other such mechanism were to reverse the
earths actual rotation, then the sun would appear to rise from the West).
' _ '

.
.

.
The Hour will not be established till the sun rises
from the West. (Hadth Bukhri).

War Weapons: Chemical weapons destroy men, women and children but leave
buildings and equipment intact. The injuries they cause are more serious than bullet
wounds. Local irritants like mustard gases act mainly on the skin and mucous
membranes. Chlorine and phosgene cause bronchopneumonia. Hydrogen cyanide and
the organophosphorous compounds are deployed as dispersible droplets, which even in
small amounts cause paralysis and death by acting on the nervous system.
There are three main types of weapons: beam weapons, kinetic weapons, and
missiles. Beam weapons are lasers and particle beams. Kinetic weapons are coil guns,
rail guns, and shrapnel weapons. Missiles are projectile devices. Most powerful weapon
is the nuclear bomb. Hydrogen bombs, neutron bombs and cobalt bombs are classified
as thermonuclear weapons.
The radioactive particles produced by an atom bomb are so light and invisible that
they would drift around the Earth endlessly without settling or may fall down with rain.
The radioactive cloud could drift due to the direction of the wind, to other parts of the
world. A nuclear cloud may envelope the Earth, act on our reproductive organs over a
period of years causing mass sterility of men and women, and the last person on this
Earth would die out. Moreover, long-lived isotopes in the nuclear fall-out, especially
CHAPTER VI: Islam the perfect religion
553
strontium-90 with a half-life of 28 years, and Cesium-137 can cause leukaemia, bone
and other cancers.
Smokes from fires ignited by nuclear blasts will ultimately block sunlight and chill the
Earth, causing crops to fail, and threaten the survivors of war with starvation. In a
nuclear war, more people would die of starvation in neutral countries than would die in
the nations at war from the direct effects of nuclear explosions. Smoke plumes may rise
six miles and higher. Disastrous consequences to humans from a nuclear war are not the
blast wave, not the thermal wave, not direct radiation, not even fall-out; rather it is
mass starvation.
Continued development of new nuclear weapons like the nuclear pumped X-ray laser
which is a component of the Star Wars programme, may have as yet unidentified
deleterious effects on the environment.
A powerful underground nuclear explosion could disintegrate the entire Earth.
' ':'
. .

_' .
. .

.
.



When the Earth shall be shaken to its
depths, and the mountains shall be crumbled to atoms, becoming dust scattered
abroad (Q.56:4-6).
Is it possible that earthquakes can be created in any targeted country by blasting a
powerful nuclear underground bomb whose explosive force is directed towards the
selected country by a contra coup mechanism?
In these days of underground nuclear explosions, experimental and weaker at
present, but maybe more powerful in the future, intended to cause earthquakes in an
enemy country, there is a strong possibility of the Earth cracking up in two or more
places, with out-pouring of the molten metal mass near the Earths centre into the
surface of the sea and land, thus causing boiling water to flood and envelope the Earth.
All life would perish in this boiling mass, apart from the fact that the Earth would stop
rotating, with disastrous consequences. ' ' ':'

' ' '.




When the Earth is convulsed like an earthquake and the Earth expels what is within it.
(Q.99:1-2). ''



:''

.


One day everything that can be in commotion
will be in violent commotion, followed by oft-repeated (commotions), (Q.79:6-7).
It is likely that when the Earth cracks up due to an underground nuclear explosion,
people will feel giddy (vertigo) and pregnant women will suffer spontaneous abortions
and miscarriages.
'' .'
.
.
.

._ ' _'

. ' .



.

.' . _ . _ .' _. c':


'
.

O mankind! Fear Allah! For the convulsion of the Hour will be a thing terrible! The day
shall see it, every mother giving suck shall forget her suckling-babe, and every pregnant
female will drop her load. You shall see mankind as in a drunken riot, yet not drunk; but
dreadful will be the wrath of Allah. (Q.22:1-2).

Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 554
Chemical and biological warfare: Chemical and biological weapons are
called the poor mans atom bomb, because the technology required to produce them is
much cheaper, costing only a few thousand dollars and a couple of biochemists. They
are considered as weapons of mass destruction just like nuclear bombs. It costs only
$1.00 in terms of biological and chemical weapons to target one square kilometre, as
compared to $2,000.00 for conventional weapons. The deployment of chemical and
biological weapons can exceed the killing power of nuclear weapons, by killing the
enemys total military force, a countrys population, destroying food supplies, livestock,
crops in the fields, and the trees, yet leaving buildings and other structures intact. It
consists of a toxic agent and a delivery device. Simple ones like chlorine, hydrogen
cyanide, mustard gas have given way to fluorocarbons and organophosphates (nerve
gas). (Organophosphates are commonly used as insecticides). More powerful nerve
agents are tabun, sarin, soman, GF, GE, VE, VG, VM and VX. These are all cholinesterase
inhibitors preventing destruction of acetylcholine. A lethal dose of VX could fit on a pins
head. Death occurs within 15 minutes.
Vesicants like Lewisite, Mustard-Lewisite, Nitrogen mustards, and Sulphur mustards
blister the skin and lungs. Cyanogen chloride and Hydrogen cyanide cause seizures and
cardiac arrest while Chlorine, Chloropicrin, Diphosgene and Phosgene damage the lungs
causing pulmonary oedema.
More dangerous than chemicals are biological agents which include viruses, bacilli,
rickettsia causing diseases some of which are anthrax, bubonic plague, smallpox, typhus
and others. A seed culture of anthrax bacillus could be grown into massive quantities in
just a few days. Genetic engineering can further enhance virulence of any germ and
could target some selected ethnic groups to be wiped out.
Another class of toxins includes the deadly botulin and ricin. One gram (about a
quarter teaspoon) of botulism toxin can kill 10 million people. For comparison, an atomic
bomb equivalent to 12.5 Kilotons of TNT can kill 100,000 persons and a hydrogen bomb
of one megaton would kill 2 million while a single aircraft can dispense 200 Kgms. of
bacteria (anthrax spores) which can kill 3 million.
We must remember that the root cause of war cannot be eradicated by banning
nuclear weapons, poison gases and germ warfare, because the threat will always exist.
The problem can only be solved by leaving aside racial disharmony and religious
differences, and accepting humankind as one family.
' . . _'. : ' .'


.

' _'

' '

' _'

. .

O mankind! We have created you from a single male and single female and have made
you into nations and tribes so that you may know each other (not despise each other).
Lo! The more honoured among you in the sight of Allah is the more righteous. And Allah
has full knowledge and is well acquainted (with all things). (Q.49:13).
If we look at our family tree far enough, we find that we, human beings, belong to one
couple: father Adam and mother Eve. Hence, we are all blood relatives.
CHAPTER VI: Islam the perfect religion
555

Monster microbes and hybrid animals: Much research and attention is
being paid to chemical and biological warfare (C&BW.). Biological weapons have existed
for centuries. The Greeks and the Romans over 2,000 years ago used decaying corpses
to poison drinking water. During the World War II, the Japanese used prisoners of war
to experiment with small-pox, anthrax, plague and other diseases. Scientists are now
thinking seriously how to protect a nation from viruses causing yellow fever,
hemorrhagic fevers and others, and from bacteria causing anthrax, plague and botulism,
as well as venoms, toxins and parasites.
Before the Apollo Moon Mission in 1965, scientists thought of the possibility that the
crew might bring back to our planet Earth some unknown and deadly organisms which
would wipe out mankind in one fierce epidemic. The astronauts were even quarantined
for three weeks upon their return.
However, there is a new threat now from genetic engineering, wherein we extract
DNA of one organism and mix it with DNA of another, making hybrid organisms that
never existed before. With genetic engineering, we can change the inherited
characteristics in a predetermined way by altering its genetic material. Such scientific
experiments in gene manipulation may have benefits in stem cell research but they may
also have potential and alarming dangers.
When human stem cells are added to developing animal foetuses, the products are
called chimeras, after the mythical Greek creature with a lion's head, a goat's body and a
serpent's tail. A chimera is a mixture of two or more individuals in a single body. (Most
twins carry at least a few cells from the other sibling when they were together in the
womb. Recipients of organ transplants are also chimeras, and also those whose heart
valves have been replaced with those from pigs or cows. Experimentally, human genes
are added to bacteria or to farm animals with a view to manufacture human proteins
such as insulin for use as medicines).
Scientists have created half-human and half-animal creatures at Shanghai Second
Medical university by fusing human cells with rabbit eggs while in Minnesota they have
created pigs with human blood running through their bodies, and at Stanford University
in California they have created mice with human brain. In Nevada, there are sheep
whose livers and hearts are largely human. Many years ago, in Oxford University, they
joined the cell of a mouse to the cell of a man and the culture had half characteristics of
mouse and half of man.
': ' _' . ':'.

_ ' .' _' '




.
.

And when
the Word is fulfilled against them, We shall produce from the Earth a Beast to (face)
them. He will speak to them for that mankind did not believe with assurance in our
signs. (Q.27:82).
:

'

'
.

c' . '. .:' . .




those
who incurred the curse of Allah and His Wrath, those of whom some He transformed
into apes and swine, those who worshipped evil (Q.5:60). In spite of objections by the
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 556
public, experiments in genetic engineering, some for good of mankind but others for
their detriment, are presently in progress.
'
.

.: ' '


When in their insolence they transgressed
(all) prohibition, We said to them: Be ye apes, despised and rejected. (Q.7:166). There
shall come to pass, sinking of the Earth and transformation into monsters and ugly
beings among my followers and that will be among those who will not believe in Qadr
(Taqdir). (Hadith).
There is also a adith which says that one of the signs of the Hour would be when the
slave girl would give birth to her mistress. Although surrogate motherhood has been in
existence for many years by borrowing someone elses womb, with genetic engineering
the mother would be able to choose the features she wants, e.g. blue eyes, fair skin,
brain with highest IQ, and other desirable traits.

Greenhouse Gases: Greenhouse gases comprise water, carbon dioxide, methane
and nitrous oxide. They act like glass in a glass-house trapping the re-radiated infrared
energy. The two most plentiful greenhouse gases are water vapour (H
2
O) and CO
2
.
Other less plentiful ones include methane (CH
4
), nitrous oxide (N
2
O), and
chlorofluorocarbons (CFCs). Elevated surface temperatures due to other greenhouse
gases enhance water evaporation and contribute to a water cycle that stimulates further
surface temperature increases.
A greenhouse gas filters the suns rays, allowing the shorter wavelengths (such as
visible light, and also the ultraviolet light which we cannot see) to pass through but
absorbs the longer wavelengths like infrared (which gives us warmth) by reflecting it
back towards space as hot infrared radiation. Greenhouse gases absorb the heat and
trap it in the atmosphere. Without these, the Earth would be a frozen planet. However,
of late, the temperature on the Earth seems to be gradually increasing making global
warming a matter of concern. While burning of forests can also damage the ecosystem,
the human-triggered disasters that result in global warming could drown cities and ruin
harvests. Scientists have conducted several studies about how global warming will affect
weather, sea levels, coastlines, agriculture, wildlife, tsunamis and human health. Global
warming would boost outbreaks of infectious diseases and worsen shortages of water
and food in some countries thus creating a new group of climate refugees fleeing
uninhabitable regions. We only need the temperature to increase by 2
o
C above the
maximum endurable level (expected in the middle of this century) that we may
experience the harsh and devastating effects.
Ocean levels are rising twice as fast today as a century ago, and human-induced
warming seems to be the culprit. The rate is almost two millimetres per year today
compared to one millimetre 150 years ago.
During the past 20 years, about three-quarters of man-made carbon dioxide
emissions were from burning fossil fuels (oil, gas and coal). The Earths positive
imbalance between emissions and absorption of carbon dioxide results in the continuing
accumulation of greenhouse gases in the atmosphere. Carbon dioxide, the most
CHAPTER VI: Islam the perfect religion
557
abundant greenhouse gas, is a product of many natural processes, e.g. the burning or
decay of organic matter such as plants; the respiration of animals, which breathe in
oxygen and exhale carbon dioxide; volcanic eruptions; etc. Carbon dioxide is eliminated
when it is absorbed by plants through photosynthesis which breaks the carbon dioxide
releasing oxygen into the atmosphere and binding the carbon into new plant tissue and
wood. Carbon dioxide also leaves the atmosphere when it is absorbed by ocean water.
Levels of carbon dioxide rise in the atmosphere when we burn fossil fuels (by driving
cars), garbage, and wood. Carbon dioxide and methane are not only emitted from
biological sources, e.g. termites, cockroaches and other insects, but also from
underwater venting from oilfields, and also by the action on sunlight on asphalt.
Deforestation of trees increases the carbon dioxide level by reducing photosynthesis.
Therefore, the simplest way to reduce CO
2
levels is to preserve trees and to plant
more. Trees, especially young and fast-growing ones take in a great deal of carbon
dioxide, break it down in photosynthesis, and store the carbon in new wood. Carbon
dioxide can also be injected and stored underground in oil wells which give an additional
advantage of yielding more oil.
Methane traps over 20 times more heat than carbon dioxide. Methane comes from
landfills and rotting organic wastes, agriculture, coal mines, oil and gas operations, and
as a by-product of digestion in cows and other animals. It represents 9 % of total
emissions. Nitrous oxide, also called laughing gas (5 % of total emissions) comes from
burning fossil fuels and through the use of certain fertilisers and industrial processes.
Nitrous oxide traps over 270 times more heat than does the same amount of carbon
dioxide.
Chlorofluorocarbons, best known for their tendency to destroy Earths high-altitude
ozone layer, also act as atmospheric heat retainers. They come from aluminium smelting
plants, from refrigerators where they are used as coolants and also from manufacture of
foams used for insulation.
Although nuclear energy does not release carbon dioxide, the cost of nuclear waste
disposal is high. Solar energy, wind power, and hydrogen fuel cells do not emit
greenhouse gases. Green house gases keep the heat above the Earth by blocking the
escape of infrared rays. The concentration of CO
2
in the atmosphere has been steadily
increasing due to man-made activities which in turn are responsible for the temperature
rise. This leads to melting of our polar ice caps such as what occurred recently when a
huge sheet of Antarctic ice melted.
Clouds cool the earth by reflecting sunlight while oceans act as a storehouse of heat.
Although it is difficult to prove that increasing concentrations of greenhouse gases
are responsible for the recent global warming, scientists are pointing their finger at it.
Most scientists believe that human activity is responsible for global warming, not cosmic
radiation. The main cause of global warming is the burning of fossil fuels, which
increases the concentration of CO
2
in the atmosphere.
The average temperature of the Earth has increased by about 1
o
F in the last
50 years or so, and our scientists predict it would increase by 3.5 in the next 100 years.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 558
Doubling of the carbon dioxide concentration may increase sea level by 50 inches and
when that happens, many low lying countries could be under water. It seems that we
are now entering a phase of progressive warming of the Earth. Carbon dioxide
contributes approx. 50 % to the greenhouse effect while methane accounts for 20%,
CFC 15% and N
2
O 5%.
During the last 10 years, 6 billion tons of CO
2
were released annually by burning
coal, oil and gas for generating heat, electricity and for transport, and nearly 2 billion
tons from deforestation, whether the downed trees were burned or not. Plants behave
like living thermostats maintaining the Earths temperature at a comfortable level. This
has caused 30% increase in the concentration of CO
2
in the atmosphere and is
increasing at about 1% per year.
It has been found that more energy is absorbed from the sun by the Earth than
reflected back into space, causing an imbalance. This is as a consequence of increasing
atmospheric pollution by carbon dioxide, methane, ozone, soot and others which block
radiant heat from escaping into space while increasing absorption of sunlight, thus
driving the Earth towards a warmer climate.
Plants and animals determine the atmospheric levels of carbon dioxide and methane,
which comprise the greenhouse gases that raise the Earths temperature. Carbon
dioxide and methane trap the heat radiated by the Earth, thereby warming our planet.
Global temperatures are already rising. This may cause oceans to expand and glaciers of
the Arctic and the Antarctic to melt. Sea levels will rise and climate zones will shift
causing national calamities. Climate change and raised sea level would erode our sea
shores. For every one centimetre rise in sea level, one metre of sandy beach on the
outer coast would erode under the continuous pounding of the waves.
' _ '. .'

''


See they not that We gradually reduce the land
from its outlying borders? (Q.13:41; 21:44). The level of CO
2
will double by the middle of
the 21
st
century, because of the burning of fossil fuels and destruction of tropical rain
forests. We are already too late to stop the temperature increase, estimated at between
1.5
o
and 4.5
o
C, due to take place in the next 20 or 30 years. Even if the global warming
stops in the year 2030, sea levels will continue to rise for another 100 years. (Sea-level
changes will complicate life in many coastal regions. Doubling of the carbon dioxide
concentration may increase sea level by 50 inches. A one metre rise could submerge
some areas of Bangladesh, Holland, China and many islands. Mount Kilimanjaro, the
highest mountain in Africa, has lost much of its snow and the Himalayan glaciers are
shrinking forecasting flooding in India, China, Nepal and Bangladesh).

Aerosols and the ozone layer: Ozone is being formed in the stratosphere since
millions of years by the action of sunlight (ultraviolet light) on O
2
. Such concentrations at
ground level are dangerous to breathe and can harm the lungs.
The steady concentration of ozone in the stratosphere depends on the balancing
processes of formation and destruction of ozone. When ultraviolet (UV) light strikes a
CHAPTER VI: Islam the perfect religion
559
molecule of oxygen, ozone is formed. It is a highly poisonous gas with a strong odour.
Ozone (O
3
) readily absorbs UV light and dissociates into O
2
and O.
In the lower atmosphere, ozone is formed when oxides of nitrogen and
hydrocarbons emitted from motor vehicles, power plants and other sources come
together in presence of sunlight and water vapour. The stratosphere is one of the middle
layers of the atmosphere that starts some ten miles above the Earths surface and
extends to a height of about 30 miles. While ozone in the stratosphere is beneficial as it
protects us, animals and also plants from the suns UV rays, ozone in the lower
atmosphere or troposphere is a pollutant and the chief component of smog which
damages trees, plants and animals. Ozone will react with anything in sight including lung
and eye tissues. Pollution of the lower atmosphere by ozone and carbon monoxide is a
continuing cause for concern. Increase in ground-level ozone is significantly associated
with an increase in mortality rates.
Stratospheric ozone is just as harmful to breathe, but nobody is up there to breathe
it. In this region, ozone molecules created by solar radiation, form a protective blanket
around the Earth and absorb most of the UV light from the sun, preventing it from
reaching the Earth. Humans are thinning this blanket by releasing ozone-destroying
chlorine and bromine atoms into the atmosphere. Small amounts of chlorine readily
destroy very large quantities of ozone. Ozone has been found to be more depleted in the
Antarctic than in the Arctic, referred to as the ozone hole. Harmful ultraviolet rays
passing through this hole can break up DNA molecules in humans, animals and plants,
and increase the incidence of malignant melanomas, skin cancers and cataracts, and
may also harm marine life and crops. Sensitive crops like soya beans are easily
destroyed by the increase in UV radiation caused by depletion of the ozone layer in the
upper stratosphere.
Chloroflurocarbons (CFCs) at ground level rise unchanged into the stratosphere.
CFCs, used as propellants in aerosol spray cans, as foam blowing, as refrigerants in
freezers and air-conditioning machines, as solvents in the electronic industry, and in
inhalers being used daily by millions of asthmatic patients, release free chlorine in the
presence of sunlight. This free chlorine depletes the ozone in the ozone layer present
some 15 miles above the Earth. CFCs in aerosols contribute some 25 % while medical
aerosol inhalers only 0.5 %. If fluorocarbons are allowed to increase every year, the
ozone might be depleted by a substantial amount in a few decades again. This might be
enough to destroy all life including mankind. Millions of tons of CFC have already been
released into the environment. Although in 1978, the USA banned the use of CFC in
aerosol products like deodorants, hair sprays, etc., what is already present in the
stratosphere will still be reacting with the ozone molecules for nearly 100 years to come,
because CFC has a half life of nearly 100 years. This has been a source of serious
concern to the environmentalists.
This damage responsible for the ozone hole has been blamed on chlorine derived
not only from hydrocarbons but also from other chemicals such as carbon tetracholoride,
methylchloroform and bromine-containing halons from fire extinguishers. Oxides of
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 560
nitrogen emitted from engines of supersonic planes operating in the stratosphere, also
react with the ozone. Bromine (used in the manufacturing of plastic and fungicides for
crops), nitrates (used as fertilisers) and chlorine (used for treating water and sewage)
may also threaten the ozone layer. Bromine is so effective in depleting the ozone layer
that if injected into the stratosphere over enemy territory, bromine could cause mass
destruction of crops. Also, natural phenomena including volcanic eruptions and the
11-year sunspots of the solar cycle may reduce the ozone content of the stratosphere.
In the stratosphere there are two forms of oxygen: normal oxygen O
2
consisting of
two oxygen atoms and ozone O
3
consisting of three oxygen atoms. The UV-light coming
from the sun can transform one into another. In sunlight, the nitrogen dioxide reacts
with O
2
to form O
3
and nitrous oxide. In the dark, the reaction reverses and destroys
ozone to make NO
2
and O
2
. Ozone protects us from the UV-C and UV-B radiation of the
sun which damages molecules in human, plant and marine cells. Nitrogen oxide

produced by combustion engines (power plants, boilers, heaters, incinerators, trucks,
and automobiles), is a mixture of about 90 % nitrous oxide (NO
2
) and 10 % nitrogen
dioxide (NO
2
).
Gamma-ray bursts which originate in distant galaxies are billions of times more
powerful than those of the sun. Although we are protected by Earth's atmosphere from
most of such deadly X rays and gamma rays, the radiation could create nitrogen oxides
that would destroy the ozone layer. In the absence of ozone layer, ultraviolet rays from
the sun would cause skin cancers and kill the photosynthetic plankton in the ocean that
release oxygen in the atmosphere. The gamma-ray bursts observed so far have been
extremely distant, which implies the events are rare.
Most of the ozone is in the stratosphere, with about 8% in the lower troposphere. In
the electromagnetic radiation spectrum, the region beyond the violet (wavelength ~ 400
nanometre nm) invisible to eye detection is called UV rays. (Its wavelength is shorter
than 400 nm. UV is divided into three regions: wavelength of UV-A = 400320 nm; UV-B
= 320-280 nm; UV-C, =<280 nm. Photons of UV-C have most energy. UV-A radiation is
needed by humans for the synthesis of vitamin-D but too much UV-A causes aging of
the skin, suppression of the immune system and cataract formation. Ozone strongly
absorbs UV-B and C. Very little UV-C from the sun reaches the Earths surface due to
ozone absorption).
The nontoxic and nonflammable chlorofluorohydrocarbons known as CFCs or Freon
are used as refrigerants for fridge and air conditioners; also in aerosol spray, and dry
cleaning liquid, foam blowing agents and cleansers for electronic components. CFCs are
difficult to be destroyed. A recent concern is the depletion of ozone due to the presence
of chlorine in the troposphere, and eventually their migration to the stratosphere. A
major source of chlorine is Freon. The U.S. and Canadian governments have banned the
use of Freon in aerosol sprays, but their use in air conditioner and cooling machines
continue.

CHAPTER VI: Islam the perfect religion
561
Other pollutants: DDT and related chemicals such as malathion and chlordane
block photosynthesis in plants which may lead to human beings choking to death for lack
of oxygen. Chemicals used in pesticides including phenoxyherbicides, dioxides,
arsenicals, and organochlorines such as dicophane (DDT) have been implicated as
carcinogens. Boys with urogenital birth defects are 33% more common in villages
sprayed with DDT. Agent Orange (containing dioxin) used in Vietnam was responsible
for thousands of miscarriages and birth defects. Industrial pollutants such as diesel
particles, dioxins and others can disrupt foetal development and impair reproductive
function. The average worker may be exposed to formaldehyde from adhesives, benzene
from cleansing agents, toluene from solvents, ozone from copying machines, asbestos
fibres from insulators, various bacteria and fungi circulated through ventilation systems,
other insecticides, tobacco smoke, and other toxic substances from dumping of industrial
radioactive wastes.
Effluents from fibres fuelled by synthetic polymers are more toxic than those from
fibres of natural polymers such as wood. When ignited, PVC and other pesticides very
quickly emit copious quantities of hydrogen chloride, a highly toxic irritant which may
cause the death of well-protected fire fighters. Muriatic acid fumes contain hydrogen
chloride. However, a great benzene risk for most people comes from smoke auto-
exhausts, household solvents and latex paints.
All of our indoor air comes from outdoors, and yet most of volatile organic
compounds in indoor air are from unregulated indoor sources. Hence indoor air levels of
many pollutants which include household cleaning products are many times higher than
outdoor levels. We spend 80 percent of our time indoors, and most of these in our own
homes. Besides the sick building syndrome of air-conditioned offices, carbon monoxide
production by a faulty heater and nitrous dioxide in indoor air from gas cookers can also
cause respiratory illnesses.
POPs (persistent organic pollutants which include PCBs or polychlorinated biphenyls),
wastes such as dangerous dioxins as well as agricultural pesticides such as DDT exist in
our food, water, air and soil. POPs are by-products derived from pesticide applications,
chemical manufacturing and incineration. POPs can travel thousands of miles from their
sources. Food supplies such as fish, meat and dairy products such as milk and cheese
are contaminated by POPs. More than a dozen POPs are culprits, viz. DDT, PCBs,
dioxins, furans, toxaphene, chlordane, heptachlor, aldrin and dieldrin, endrin, mirex and
hexachlorobenzene. POPs are insoluble in water but are readily absorbed in fatty tissue.
Once they enter the body, they are absorbed by the fat and never leave the body.
During post-mortem examinations of man, every little fatty tissue contained DDT and
others. When larger fishes, birds and mammals eat smaller creatures, POPs get more
concentrated in their bodies due to bioaccumulation.
Insecticides such as DDT, diazinon and others used in homes, lawns and gardens,
are one of the most frequently found pesticides in air, rain and fog. Most of us have
such pollutants in our bodies. A breakdown product of the insecticide used to
exterminate roaches, termites and fleas is found in our urine. Although DDT has been
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 562
banned in the U.S. for more than 20 years, it is still found in the blood of Arctic polar
bears and Mediterranean dolphins. Cancers and blood dyscrasias have been attributed to
pollutants. Millions of children world-wide are exposed to organophosphate pesticides
such as Malathion in their food. Most of us have dioxin, a known carcinogen and
hormone disruptor, in our bodies. The rate of cancer among young children has been
rising at a rate of nearly 1 percent per year during the past 20 years. Toxic wastes from
steel mills, paper mills and other industries which are used in fertilisers contain highly
toxic heavy metals such as lead, cadmium and arsenic, as well as dioxins.
Radon is a colourless and odourless gas, present in almost all rocks and soils,
particularly in granite. Radon emits high energy alpha particles during its decay to a
stable isotope of lead and these can damage the bronchial epithelium. Radon gets into
homes from building materials and ground water, but the main source is soil gas.
Exposure to radon causes lung cancer in uranium miners.
Ionising radiation has been with us since millions of years, mostly being emitted from
the Earths core, and also through solar radiation. Some ten percent of radiation comes
from medical diagnostic techniques, while only one percent could be attributed to
nuclear fall out, occupational exposure and discharges from nuclear installations.
Ionizing radiations like X-rays, gamma rays, and alpha and beta particles, have sufficient
energy to ionise atoms by removing electrons from them, while other forms of radiation
such as heat, light, radio waves and microwaves lack sufficient energy, and hence are
called non-ionising radiation. X-rays and gamma rays are types of electromagnetic
radiation which can penetrate further than alpha and beta particles. Alpha radiation is
emitted from plutonium used in nuclear power plants, and also from radon. Alpha
particles are slow moving and heavy, and though less penetrating than X-rays, they
transfer greater amounts of ionizing energy to the affected cells. Although most such
affected cells may die, some survivors exhibit chromosomal abnormalities and long term
consequences such as cancer. Moreover, electromagnetic radiation, whether natural, or
man made, including ultraviolet or infra-red, have harmful effects on humans.
Salmon and other fish that travel long distances each year carry harmful toxins in
their bodies known as PCBs which are toxic to other fish, seabirds and humans who eat
them. Besides PCBs, most fish contain the poisonous mercury.
Plastics industry damages the ozone layer by depleting millions of tons of ozone
world-wide. Toothbrushes alone represent more than 100 million pounds of plastic waste
each year. Contraceptive pills, PCBs, antibiotics and other pharmaceuticals in sewage
may be responsible for sex change in fish, eels, oysters, and many animals.

Acid Rain: Pollutants from power plants, car exhausts and smoke from burning coal
and garbage contain sulphur and nitrogen compounds including nitrous oxide and
sulphur dioxide. They are key components of smog which can form acids that make up
acid rain. Acid rain can kill forests, lakes and wild life. Vegetation and fish populations
may dwindle.
CHAPTER VI: Islam the perfect religion
563
When coal and other fossil fuels like petroleum burn, they emit carbon particles and
sulphur dioxide. Burning of vegetation, a common practice in the tropics, releases soot
and several gases like carbon dioxide, carbon monoxide, hydrocarbons, nitrous oxide
and sulphur dioxide. Tons of microscopic soot come from power plants, diesel-burning
trucks, cars, and factories. These are responsible for smog, with acid deposition on trees
and lakes. Smog also depletes the stratospheres ozone layer which absorbs damaging
ultraviolet radiation. Warming of the Earth also takes place from the build up of
greenhouse gases (especially CO
2
and methane) that trap infrared radiation.
Nitrous oxide in the atmosphere reacts with sunlight to make ground-level ozone
contained in smog, which causes respiratory problems in man and damages crops. Acid
rain is mostly due to sulphur dioxide. Both nitrogen dioxide and sulphur dioxide are key
components of soot which is responsible for the hazy view seen in many cities and which
also causes respiratory symptoms. Sulphur dioxide and nitrogen oxides cause smog and
acid rain which harms humans, corrodes paint and metal, damages soil and vegetation,
acidifies surface waters, and kills fish and other animals that feed on aquatic organisms.
Our water resources are being contaminated with chemicals like nitrates,
phosphates, lead, arsenic, fluoride; pesticides; microbes causing gastroenteritis and
other diseases. On encountering water in the atmosphere, they form sulphuric acid and
nitric acid droplets. The carbon particles are responsible for decreased visibility. They
may reach such levels as to cause human beings to die from lack of oxygen.
_ .' _

.' _

.

' .' '

Then watch for the Day that the


sky bring forth a kind of smoke plainly visible, enveloping people; this will be a grievous
penalty. (Q44:10-11).
Mercury occurs naturally in coal and is relatively harmless until the coal is burned.
Mercury is released through the chimneys into the atmosphere and gets transported
with the wind. Mercury produces Minamata disease causing paralysis (Minamata Bay is a
lake from which mercury-laden fish were eaten by the Japanese causing problems in the
nervous system).
Our cars and trucks are to be blamed for: (a) more than 50% smog; (b) cancer;
(c) acid rain; (d) greenhouse gases; (e) poisonous carbon monoxide emissions;
(f) millions of tons of solid waste annually stored for disposal or recycling (e.g., lead acid
batteries, tyres, and used engine oil).

Reversal of the big bang: The universe is believed to have begun some 13.7
billion years ago in a grand explosion called the Big Bang. We learn about the Big Bang
from COBE (cosmic background explorer satellite). The universe is still expanding from
the force of that explosion at an ever-increasing rate. Distant galaxies are moving away
from the Earth at very high speeds. However, the universe is much too orchestrated and
organised with too great harmony for it to be labelled as a result of an accident. In fact,
Allah says in Q.44:38-39 that the creation of universe was not an accident but there was
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 564
a definite purpose behind it. _ '. .'.

.
With power and skill did We
construct the Firmament. For it is We who create the vastness of space. (Q.51:47).
The universe including the Earth was smoke once.
.' : ' . _ _: . .' ' _'

'

Moreover, He
comprehended in His design the sky, and it had been smoke: He said to it and to the
Earth: Come ye together willingly or unwillingly. They said: We do come (together) in
willing obedience. (Q.41:11).
As the universe expanded, gravity caused the more dense regions of matter to
coalesce into stars and galaxies.
'. c'.' _' '. .' .'



.
.

Do not the unbelievers see that


the heavens and the Earth were joined together (as one unit of creation) before We
clove them asunder? (Q.21:30).
The faint microwave radiation that pervades the universe is the after-glow, and the
red shift seen emanating from the distant objects testifies to the continuing expansion of
the universe. A red shift indicates motion away from observer. The expansion of the
universe is uniform. The red shift as measured by the Doppler Effect indicates not its
present velocity but its velocity millions of years ago when light left the galaxy and
started travelling at the speed of light. As the universe expands, the most distant objects
move away from the Earth at the speed of light (a motion that stretches out and
therefore reddens their light, shifting most of it into the infra-red range).
The cosmic background radiation, the faint after-glow of the Big bang, was released
some 10 millions years ago after its creation and reached the Earth as microwaves.
Distant galaxies are receding in all directions. The universe is expanding and the galaxies
are being swept apart. There will come a time when the balance between the pull of
gravity and the expansion taking place ever since the Big Bang would be disrupted. Will
the expansion of the universe continue or will the force of gravity stop the expansion
eventually and may even reverse it, causing the universe to collapse into its primordial
density and thus reverse the Big Bang? This knowledge is only with Allah.
c' .' ':'

When the sky is rent asunder! (Q.84:1; 82:1).


' .'

On the day when the firmament will be in dreadful commotion.


(Q.52:9).
.' ':'.

When the heavens shall be stripped off. (Q.81:11).


.' _

.

The day when heaven shall be like molten copper. (Q.70:8).
. ' '. c'.' ': .

The Earth and universe will also end


(Q.11:107-108).
' _.
.

_ . .'.


A single blast will seize them while they are
still disputing with each other. (Q.36:49).
CHAPTER VI: Islam the perfect religion
565
' . ' ' . c'.' - ' .
.


.


And the Day when the
Trumpet will be sounded, then will be smitten with terror those who are in the heavens
and those who are in Earth (Q.27:87).


' .' _

. _.' '



.


'.

'

The Day
when We shall roll up the heavens as a recorder rolls up a written scroll. As We began
the first creation, We shall repeat it, (it is a promise binding) upon Us. Lo! We are to
fulfil it. (Q.21:104). From the above verse it seems that there will be many Big Bangs
and many reversals, because Allah begins the process of creation and repeats it.
_ .' . ' ' '
. .

.
Allah produces creation, then He reproduces it, then
unto Him you will return (Q:30:11).
Some of the statements in the foregoing pages find references in the adith (Saih
Muslim. Vol. 4): The Last Hour will not come until you see ten signs: (1) the Smoke,
(2) the Dajjl, (3) the Beast, (4) the rising of the sun from the West, (5) the descent of
Jesus, pbuh, son of Mary, (6) Gog and Magog, (7) Earth sinking in the East, (8) Earth
sinking in the West, (9) Earth sinking in Arabia, (10) this will be followed by fire which
would burn forth from Yemen and drive people to the place of their assembly.

Conclusion

Retroscope in Heaven:
We have now completed our life on Earth and are now in Paradise, scanning our earthly
sojourn. We begin to realise how we were merely visitors on the Earth, and Heaven is
our real home. For want of a name, I shall call the instrument we might use to scan our
earthly past the Retroscope. This retroscope is an imaginary instrument like a telescope
and through which we can see whatever we thought, intended and did in our life on
planet Earth. It is as if we are watching our personal video that we received in our right
hand on the Day of Judgment. There was a fantastic Home-coming ceremony for the
righteous in Paradise (Q.25:15) and fortunately we were among them.
However, each of us, no matter how pious we were, had to pass through some
degree of Hell or over it (Q.19:71) before entering Paradise, so that the R (soul)
might be cleansed of all the impurities that it had gathered on planet Earth.
When we were resurrected in the Hereafter, our memory molecules for short and
long-term memory were re-synthesised to their original composition, because of the long
delay and the deep sleep after our earthly demise. We could remember not only the
details of what we had done on Earth, but also the taste of the fruits (Q.2:25) and
whatever other pleasures we had enjoyed.
This welcome reception in Paradise for us was because we were either one of the
muqarrabn (Q.56:11), i.e. those nearest to Allah, or at least as as-bul yamn, the
companions of the right hand (Q.56:27-40). Hence, we were greeted with: Salmun
Alykum! Enter the garden because of all the good that you did. (Q.16:32). This was a
happy ending because on the Day of Resurrection, we had made our exit with truth and
honour after having entered our graves in planet Earth with truth and honour (Q.17:80).
Allah was well pleased with us and we with Him (Q.98:8). We were in a state of An-
Nafsul Mutmainnah and hence Allah gave us His personal invitation to enter His own
Heaven. Oh you serene and confident person! Return to Allah well-pleased with Him and
He well-pleased with you; enter then among My devotees, enter My heaven. (Q.89:27-
30). All this was because we had gained more than 50% marks in all the examinations
and trials that we had to undergo on planet Earth (Q.101:6-7).
We now continue looking through the Retroscope and re-visit Srat ul Fteah and
see the film reeling backwards from the last verse to the first.
(7) ' . .' ' .' !'

irtal ladhna anamta alyhim,


ghyral magdbi alyhim wa lad lln: The path of those whom You have rewarded
(because of their endeavour)/ on whom You have bestowed nemah (grace); not (the
path) of those who have earned Your anger, nor of those who have gone astray.
We find that we were not among those who had gone astray or had earned Allahs
anger. This was because the Straight Path was granted to us as a reward (inm) due to
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 568
our striving and endeavour towards God-consciousness.
(6) ' !'' '

Ihdinas irtal mustaqm: Guide us along the straight Path.


We have to thank Allah for having shown us the importance of Siratal Mustaqeem.
Having been given the honour of being on irt al Mustaqm was mostly because we had
frequently asked Allah to guide us on the Straight Path leading to Paradise. Those
among us who have reverted to Islam should thank Allah for providing the spiritual
insight to choose the correct path. Although sometimes we might have thought that we
were pursuing the Straight Path in any project we had undertaken, but on second look
inside ourselves and in the project and around, we found something was amiss and it
might not have been the one as desired by Allah. So it was advisable to ask Allah to
guide us once again and change the course to Siratal Mustaqeem.
(5) .'. .'

. .

Iyyka nabudu wa iyyka nastan: You alone do we worship and


You alone we ask for help.
We had singled out Allah and Allah only asking for His assistance. We worshipped
Him alone, discarded all else and obeyed all His commandments. If at any time because
of the fashion of the times and the prevailing wind, we were blown off-course, we
immediately returned to the Straight Path.
(4) .'

Mliki yaumid dn: Master of the Day of Judgment.


We also have to thank Allah,swt, for having reminded us about accountibilty in the
Hereafter since He is Maliki Yaum ad Din. Millions of years had passed when time itself
was clocked spanning the period from our death to our resurrection. However, this
seemed to us as just a short nap, for an hour or so (Q.10:45; 79:46).
We now see the panorama where all mankind from the time of the Big Bang to this
last and final Day of Judgment have gathered together. Luckily for us, we found that He
Whom we worshipped and asked for assistance was also the Master of the Day of
Judgment. We had a special relationship with Him because we were included in the
category of the faithful and hence we benefited from His extra quality of mercy as He
was Ram to us (Q.33:43).
(3) ' '

. .

Ar Ramn ir Ram: The all-Compassionate, the all-Merciful.


This Master Who was Ram in the Hereafter was also Ramn on planet Earth to all
mankind, Muslims and non-Muslims alike. We know that we did many wrongs during our
lifetime and we are coming to You with a heavy load of sins. We accept that whatever
punishment You give is justified, yet we are appealing to You for mercy and forgiveness,
You being Rahman and Rahim.
(2) ' . '

Al amdu lillhi Rabbil lamn: All praise belongs to Allah, the


Sustainer of all the worlds and all beings.
We thank, from the bottom of our heart, the Sustainer of both the worlds (lamn)
Who sustained us on planet Earth from birth to death and then brought us through
Conclusion
569
Barzakh into the Hereafter and finally into eternity in Paradise where we are residing
now.
(1) ' ' ' .

. .

.
Bismillh ir Ramn ir Rahm: With the name of Allah, the All-
Compassionate, the All-Merciful. We now see that we had initiated all projects we had
undertaken on planet Earth by saying: Bismillh ir Ramn ir Ram.
For us to have performed good deeds, strongly-bonded faith called mn had entered
our hearts. We knew that service to mankind is service to Allah, which needed a firm
conviction in the reality and the certainty of the Hereafter and performance of good
deeds (Q.2:177). In at least 54 verses of the Holy Quran, we had found mn linked to
the performance of good deeds: man wa Amilus Slit. We knew that only when
mn entered the heart would we be eligible to join Allahs party and only then would He
be pleased with us and we with Him (Q.58:22).
For firm faith to have been ingrained in our heart, each one of us had started his life
on Earth as a Muslim, with the five pillars of Islam. An important pillar was Allahs
command to establish prayer, i.e. establish the practice of prayer (Q.2:43 and others),
so that it became a habit. Praying five times daily during our childhood without
understanding what we were reciting like a parrot, succeeded in forming a habit of daily
prayers in us. Habit formation is the acquisition of a specific behaviour pattern to which
a person always clings. Therefore, later on in life too, the five daily prayers continued as
per our habit but now we understood the meaning of what we were reciting, and what
Gods other instructions were. Thus, the same acquired habit became responsible for
making us perform some other good deeds too, some adaqah, and some asanah,
again on a 5-time daily basis, and as a matter of habit. This in turn helped us advance to
a higher stage of becoming a Mumin (a firm and true believer) with the actual and
factual concept and meaning of mn firmly entrenched in us. Performance of good
deeds often becomes a habit in later life when words are transformed into action as a
consequence of the early institution in life of the 5-time daily prayers.
We thank Allah Who helped us make the right choices and decisions. We knew that
whenever we choose or decide, there would always be a consequence associated with
that choice or that decision - it may be beneficial, it may be detrimental or more likely, it
may be a combination of both. But it was up to us to choose. Whatever we did was our
choice, our will and our decision. The two angels called Kirman Ktibn residing
somewhere in our cerebral hemispheres were recording our actions as they were being
performed for future reference and evidence in the Hereafter.
Thus in retrospect, when we look at our life on planet Earth, and the gifts of Allah
that have helped us to succeed in the Hereafter, we thank Allah first for letting us to be
born in Muslim families that made this path smooth for us. We also thank our parents
who were responsible for our birth and who showed us the ways of sacrifice through our
Aqqah, and for implanting the Shahdah in our ears soon after we were born. This
acted as a built-in alarm system sounding 5 times daily; it remained with us throughout
our lives, echoed in our ears and was reproduced on our tongue on the death-bed
before we departed to our eternal home in Paradise.
Scientific Commentary of Suratul Faatehah (A Pharos Media Publication) 570



About the author

Ebrahim Kazim was born in Bombay, India, where his
parents had settled after having migrated from Dubai.
He was one of eighteen children and was brought up in
a typical Muslim home. He acquired his primary
education in a Persian school and his secondary
education in St. Xaviers College, Bombay. In 1948 he
obtained his M.B.B.S. degree from Grant Medical
College and in the same year married his colleague,
Dr. Joan Homaida Mohammed, of Trinidad and
Tobago. In 1949, he came to Trinidad where he was
employed by the Ministry of Health in the General
Hospital, San Fernando. In 1952, he proceeded to the United Kingdom for
further studies and obtained D.T.M. & H. from the School of Tropical
Medicine, Liverpool. In 1962, he became the Member of the Royal College
of Physicians, Edinburgh (M.R.C.P.). Thereafter, he returned to Trinidad
and was appointed Specialist Medical Officer in the General Hospital, Port-
of-Spain.

Dr. Kazim has performed his Hajj (pilgrimage to Makkah-al-Mukarramah) as
well as many umrahs. He has three children. He has always been
interested in the religion of his birth, Islam, especially its scientific aspects,
and has published numerous articles on this topic in various Islamic
journals. In 1985, he and his wife established an Islamic Academy in
Trinidad, for the use of the Muslim community and to carry on Islamic and
social activities.

Dr. Kazim is also an author of two books on Islam. In 1956 he published
CONTEMPLATING SURATUL FATEHAH for free distribution. His second
book, ESSAYS ON ISLAMIC TOPICS, originally published on 1
st
Ramaan
1413 (23
rd
Feb. 1993) was subsequently revised and the second edition
appeared on the 27
th
Ramaan 1420: Lailat ul Qadr: (3
rd
Jan. 2000). It has
been translated into Albanian and Urdu. Thereafter, Dr. Kazim collected
more scientific data to insert in the articles published in the two books
mentioned above, and has now published the current book SCIENTIFIC
COMMENTARY OF SURATUL FAATEHAH, hoping that the articles presented
in this book would be of interest to the readers.

You might also like