Spirit and purpose of Haj

By Prof. Mohammed Rafi

Muslims in large numbers, from all corners of the world, gather once every year in Makkah to
perform the essential Haj pilgrimage. The number of pilgrims to the sacred land is increasing
manifold; but the positive results, if any, are nowhere to be seen.

Like other rituals, Haj is also seen as a congregation with no definite purpose attached to it
except to absolve oneself of all sins and enter paradise. Many go to Haj with their bodies and few
take their minds and reasoning.

Haj literally means "intention" and also stands for "prevention". There are three levels of this
pilgrimage: The Haj of the body (walking, standing, collecting and throwing), the Haj of the
mind (performing the rites with understanding) and the Haj of the heart (performed in total
submission to the Almighty).

Every religious leader, thinker and priest repeatedly claims that Islam provides the solution to all
problems faced by mankind, but these problems are never identified or mentioned.

In contemporary times, Muslims are being ridiculed, criticized, victimized and insulted for
creating "problems and subjecting humanity to suffering and terror".

The most common belief is that Muslims in general and Islam in particular cannot provide any
solution to the problems of mankind. A nation which cannot resolve its own problems will
always look to and depend upon others and can never offer any suitable and satisfactory solution.

Muslims have to understand and realize the true spirit of all forms of prayers, especially Haj. It is
the biggest congregation of human beings in one place and has a definite purpose of total
dedication to divine Islamic values, which would ultimately prove beneficial to the whole of
mankind.

A cursory look at man's social history shows the purpose of Haj in a better way. Unlike the
western philosophers, the Quran does not delve into details about the origin of society or social
life.

It says "All mankind were once but one single community and only later did they begin to hold
divergent views, and had it not been for a decree that had already gone forth from the Sustainer,
all their differences would indeed have been settled (from the outset) (10:19)".

In other words, mankind would not have contended with one another after having received all
evidence of the truth. They would all have held the same views (2:253).

Since, however, such uniformity would have precluded man's intellectual, moral and social
development, God has left to their reason, aided by prophetic guidance, to find their way to the
truth (2:213).

According to Muhammad Asad, the expression 'Ummat-e-Wahid' (one single community)

describing the original state of mankind, does not propound as might appear at first glance, the
idea of a mythical 'Golden Age' obtaining in the dawn of man's history.

What is alluded to in the verse is no more than the relative homogeneity of instinctive
perceptions and inclinations characteristic of man's primitive social order.

Since this homogeneity was based on a lack of intellectual and emotional differentiation rather
than on a conscious agreement among the members of society, it was bound to disintegrate in the
measure of man's subsequent development.

As his thought and life became more and more complex, his emotional capacity and needs, too,
became more differentiated. Conflicts of views and interests and different political and social
ideals and priorities came to the fore and mankind ceased to be "one single community".

Gradually, this gap widened and nations came into existence leading to more nations. Boundaries
were marked, walls erected, iron curtains drawn and nations were on the lookout for their prey.

The divine plan is to reunite man and for this purpose messengers (prophets) have been sent
(2:213). The Haj congregation should be the main source of propagating God's message and
system which this humanity need so badly. It is not all about the hereafter; it is about purifying
oneself to lead a good life as emphasized in the Quranic prayer the pilgrims recite (2:201).

The Divine Revelation, in all ages, has always announced that race, colour, language, nation and
nationality can never be the basis of superiority or man's domination by man. Despite the
different nationalities, colours, races and languages, man is still a part of mankind. Those who do
not accept this truth are termed as unbelievers.

This in essence is also the two-nation concept. This message was given practical shape by Hazrat
Ibrahim (Abraham) who left everything including his parents to settle in a desolate place called
Makkah and laid the foundation of a new nation.
The pilgrimage and the rites connected with it are stated to be symbols of man's surrender to
God. Haj is a micro- representation of the entire universal experience and man's unique position
in it.

Islamic traditions trace its origins to the appearance of man on earth. Of all pilgrimages of
history, only the Haj has survived. It is a unique form of collective lbadah (total submission) by a
community of believers who seek Allah's mercy.

The Kaaba is not the destination, it is the starting point of the pilgrim's promise and commitment
to cast away his bad ways and begin afresh his new Allah-centred life.

The system of which the Kaaba has been declared as a centre, is the one which Ibrahim
(Abraham) and Ismail (Ishmael) set up in order to propagate and practise the divine permanent
values of Islam which would bring universal peace and harmony.

The Quran says, 'O you who believe if you aspire to attain Ibrahim's standing then you must
follow his path and emulate his conduct. We had insisted that the builders of the Kaaba Ibrahim
and Ismail should make this place the centre of a universal system undefiled by man-made
beliefs and ideas' (2:125).

This centre was to be reserved for the organization and training of momineen (believers) who
submit to the laws of God and their purpose in life would be to keep a vigil so that humanity is
protected from danger and the outstanding problems are resolved.

Building the Kaaba Ibrahim prayed to Allah "O Sustainer of all creations make this habitat a
sanctuary for the oppressed people of the world" (2:136 and 95:3) "and grant all the bounties of
life abundantly" (14:37) to those who believe in the truth of His laws and in the hereafter. Allah
said, "Verily they will receive life's bounties.

Regarding those who reject the divine laws they too in accordance with Our physical laws will
get immediate gains of life (17:18,19,20) but would eventually become wretched (2:126).

Continuing their prayer as they raised the walls of the Kaaba, Ibrahim and Ismail said, "O our
Sustainer, our supplication is that by associating with this centre we and our future generations
should live according to your code directives.

Our Sustainer, show us the way whereby we can reach the destination you have promised for
humanity and continue to receive Your bounties and blessings for such is Your law that it brings
the means of nurture to anyone who makes an effort to obey it" (2:127-129).
This was the way of life followed by Ibrahim which made him the chosen one both in this world
and the hereafter. He also exhorted his sons to do so. Likewise the venerable ancestor of the Jews
Yaqoob (Jacob) also upheld the same way of life and told his children that they should abide by
the system ordained for them by the Almighty throughout their lives (2:132).

When the pilgrims raise their right hand in the direction of the Black stone (Hajr-e-aswad) and
say 'Bismillah Allah Akbar', they make a solemn pledge they will honour their commitment to
lead a life in accordance with Allah's directives. They reaffirm this pledge several times during
Haj.

The annual congregation provides an opportunity for the believers from all parts of the world to
become acquainted with the many social and political problems that confront the various
geographically separated nations.

When Ibrahim prayed to God to create favourable conditions and fruitful sustenance in Makkah
for people to become inclined towards it (14:37), he was not referring to the concrete structure of
Kaaba; but the Quranic system of which Kaaba was the core.

The seven-fold circumambulation (tawaf) is one of the rites of the Haj which indicates that all
human beings ought to have the idea of God's Oneness for their centre.

The Kaaba is a source of guidance unto all mankind full of clear messages and whosoever enters
it finds inner peace (397). The few hours of stay (wuqaf) at Arafat is the most important in a
pilgrim's life as this gathering is the core of Haj congregation.

It provides a foretaste of the Day of Judgement. The message of Arafat is simple: Turn, repent
and submit to Allah. At this place the Prophet spoke on many issues including racism and
women's rights and called on those present to spread this message to those not there. Today,
many go to Haj without any knowledge of this sermon.

In the pre-Islamic period, too, the Haj was performed but only for fun and frolic. The Kaaba
under the Quraish was the centre of Arab social life and the congregation was mainly festive in
nature.

The Arabic word hujjat (proof or conclusive argument) is also a derivative of the word Haj. That
is why the Quranic proofs have been called 'Hujjatul Balagha' (2:149).

These proofs have to be presented in a logical and responsible way for the solution of problems
prevailing in present times. The Quran did not do away with Haj congregations, but after the
conquest of Makkah it was brought in line with the directives of God.
In the 9th year of the Hijra the Prophet (PBUH) did not go to Makkah but sent Abu Bakr as his
representative. In 10 Hijri he himself performed the Haj and delivered the last sermon with the
first proclamation of human rights.

The annual congregation free from all prejudices of race, colour, and language was a true
reflection of Islamic values. Apart from Muslims from far corners of Arabia, government
officials were also invited. Pilgrims were free to discuss their grievances.

For this big congregation the plains of Arafat provided the right place (Arafat means occasion or
mutual introduction or 'Ta'aruf'). The urgent problems of the day were discussed and the head of
state or his representative in his sermon (khutba) outlined the programme and plans for the next
year to be followed and implemented by Muslims in their respective areas of influence.

Haj in modern times has become more of an individual worship. As Islam has been changed into
a religion from deen, man-made concepts have side tracked the main purpose of all ibadah which
means total submission to Allah's directives, and not worship. The lack of positive results is
mainly due to the divisions among Muslims.

A mammoth congregation like Haj should create fear and awe among the others. This important
source of Muslim strength has been hijacked by obscurantists, politicians, bigots and commercial
entrepreneurs who are the beneficiaries.

Weak nations like us can only abuse our enemies. Muslims simply pray during the Haj and
return empty-handed without pondering over the real issues and evaluating their role in the uplift
of the Muslim ummah.

Zakat and charity

By Haider Zaman

The Quran exhorts the believers to spend in the way of Allah from whatever He has given them.
It emphasizes two kinds of spending. One is specifically termed as zakat the payment of which,
at the specified rate, is obligatory on those who can afford it. The other refers to spending out of
whatever wealth or substance one has got, which is not obligatory. This is evident from the
Quranic verse (2:177) which speaks of both.
Zakat is payable once a year on gold, silver, cash, cattle and goods used for trading purposes. Its
rate in the case of cash amount is 2.5 per cent of the total amount in hand at the time of payment.
In the case of gold and silver, the rate is also 2.5 per cent of the total current value of the gold
and silver in excess of a certain quantity in hand. There is yet another kind levied on the produce
of land at a different rate called ushr.

Zakat may be paid directly to the deserving persons or may be spent on such persons through an
institution set up for the purpose. The fact that the Quran provides for the payment of salaries of
the persons responsible for collection and administration of the zakat fund, indicates that the
system can be institutionalized where possible.

It was, in fact, institutionalized after the establishment of a Muslim state in Madinah when its
rate was fixed. Persons were appointed for its collection, and its payment was made obligatory
on those who were in a position to afford it, and arrangements were made for spending the
amount in the manner prescribed in the Quran.

The Quran specifies the persons and purposes on whom and on which the amount of zakat
should be spent. They are the needy, the poor, the salaries of persons who collect and administer
the zakat fund, those whose hearts have to be reconciled i.e. those who have just embraced Islam,
the liberation of slaves, payment of debts and fines on behalf of those who are unable to do so,
sponsoring those who have dedicated themselves to serving and defending the faith and
wayfarers (9:60).

As regards spending otherwise, rather than by way of zakat and ushr, neither the Quran nor the
Sunnah prescribe a rate or mode - whether payment should be in cash or kind. But the Quran
clearly indicates that only that much of one's wealth or substance should be spent which is over
and above one's needs (2:219). Likewise, it specifically emphasizes exercise of moderation in
spending, whether by way of charity or otherwise, when it says "do not tie your hands to your
neck nor stretch them without restraint lest you should become blameworthy and left destitute"
(17:29).

The Quran specifies the persons and purposes on whom or for which such wealth or substance
shall be spent. They include parents, relatives, orphans, the poor, those who ask for it, wayfarers
and the liberation of slaves (2:177 and 2:215). It means that the main object of spending in the
way of Allah, whether by way of zakat or otherwise, as enjoined by the Quran, could be to meet
the essential physiological, economic or social needs of those who are unable to meet such needs
for genuine reasons.

For the acceptability of spending, whether by way of zakat or otherwise, the Quran lays down
certain conditions. It says, "those people who expend their wealth in the way of Allah, and they
do not follow their charity with reminders of their generosity nor injure the feelings of the
recipient, shall get their reward from their Lord: they will have no fear and no grief of any kind"
(2:262). In fact, spending in the way of Allah means that whatever one spends should be spent on
the persons and for the purposes in the manner specified or prescribed by the Quran or Sunnah.

There is yet another condition for the acceptability of such spending and it is that anything that
one may like to give as charity should be such that if it were offered to him, he would have
gladly accepted it. In this connection the Quran says, "O believers, expend in the way of Allah
the best portion of the wealth you have earned and of that we have produced for you from the
earth, and do not pick up for charity those worthless things which you yourselves will only
accept in disdain by connivance, if they were offered to you" (2:267).

A question that strikes one in this connection is that why should have Allah placed the obligation
of meeting some of the basic needs of those who are unable to meet them for some reason on
others when He Himself is the Creator, Nourisher and Provider of everything? It is true that
Allah is the Creator and Provider of everything but the object of spending in the way of Allah,
whether through zakat or otherwise, is not simply to meet some of the basic needs of those who
are unable to meet them. The Quran repeatedly says that Allah is trying human beings in
whatever He has given them (2:155).

Wealth is one of those few things that people love most. As the Quran says, "man is blind in the
love of wealth" (100:8). Besides, wealth is generally earned through putting in great efforts and
hard labour. If, in spite of that, a person parts with a portion of his wealth and spends it in the
way of Allah, it could be only reflective of firm faith in the Omnipresence, Mercy and
Graciousness of Allah.

He believes that whatever he has got could be given only by Allah and that whatever he spends is
in response to the command of Allah. That's why the Quran says "you can never attain piety
unless you spend (in the way of Allah) of that you love" (3:92) which could wealth.

Spending in the way of Allah could also be of great help in discouraging hoarding and
encouraging equitable distribution of wealth in society. The Quran condemns the hoarding of
wealth. It may also remove hatred and envy from the hearts of the have-nots towards those who
possess wealth, and foster in its stead, a sense of goodwill among the recipients towards the
givers. Besides, it is also likely to curb the tendency towards the commission of crimes in society
as the root causes of most crimes committed are poverty and hunger.

That is why the Quran promises rewards, both in this world and in the hereafter, for whatever is
spent in the way of Allah. It says, "The charity of those who spend their wealth in the way of
Allah may be likened to a grain of corn, which produces seven ears and each year yields hundred
grains" (2:261).
 Fasting to ward off evil
By Sirajuddin Aziz
THE literal meaning of Saum (fasting) is to be at rest and it implies abstinence. The word
Ramadan is derived from the word “Ramd” which means “to burn” and here it applies to the
burning of selfish desires.
The sacred month of Ramadan is in fact an annual invitation to delinquents to shed evil away and
put on garb of humility. The Holy Quran states, “O ye who believe! Fasting is prescribed for
you, even as it was prescribed for those before you, that ye may ward off evil” (2:183).
The verse i.e. II: 187, that follows the ordinance about Ramadan, is of particular significance to
the concept of self-denial and offers limitless assurances to those who fast “when My servants
ask thee concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant
when he calleth on Me...”
Thus, Fasting has been enjoined and made incumbent upon every Muslim adult but with the
condition that he must be fit physically for it. A sick person, one who is travelling, an old person
and one who finds the severity of fasting hard to bear on account of age or other infirmity, are
exempt. But for the sick and the traveller this is a temporary exemption, they have to complete
the period on other days. “And whosoever of you is sick or on a journey let him fast the same
number of other days.” (2:185).
The verses 261-265 in Surah Al-Baqra mention about charity and the high standards it requires.
It is here that Allah says: “kind words, and the covering of faults are better than charity” (II:263)
In the above verse, Almighty Allah, places good deeds such as covering the faults of others at the
same pedestal as charity, which is the third form of worship after Salat and Saum. This verse
amply proves that there is no room for ritualistic worship in Islam; mere observance of Saum and
other forms of worship is insufficient, these acts must be accompanied by revolutionary changes
in the character of the individual.
The essence of fasting is to imbibe a permanently inherent quality of leading a devout and
disciplined life. The practice of good behaviour that attends a Muslim during his fasting tenure is
to be replicated 365 days of the year. The garb of humility and modesty is, but, unfortunately
worn for mere thirty days and then it is consigned back to the wardrobe; to be taken out again
with the next advent of Ramadan. This is fasting without ritualistically.
Fasting must be observed with the accompaniment of the purpose for which Allah has instituted
it, as an essential format of worship. It must necessarily bring about a revolutionary change in the
personality and character of its practitioner. Those who “fast” must stand out as embodiment and
true reflection for what Islam stands for — a religion of peace, tolerance, mercy and forbearance.
The changes through Saum must induce Taqwah (piety), mercifulness, forbearance, forgiveness
and also the ability to hide misdeeds of others. In our day-to-day life, which we like to refer to as
‘practical life’, perhaps to hide our own inadequacies, there is a tendency to completely ignore
these important facets of the teachings of Islam. We openly talk and broadcast any wrongdoings
we come to know of others. In fact the tendency is to add some spice to hearsay, to make it
saleable and attractive. Such behaviour is in direct conflict with the dictates of the Holy Quran.
Hazrat Ali once said, “One of the finest of a liberal man’s gesture is not to take advantage of
what he knows of others.”
At the core of each form of worship is the objective of developing human qualities in a person.
The Holy Quran asserts, “and indeed thou standest on a lofty standard of character.” (68:4)
Hazrat Ayesha said, “His morals are the Quran.” The Prophet (PBUH) manifested in his
everyday life a personality that will remain as a summit of human behaviour. He was kind,
merciful, forgiving, loving, patient and exhibited a remarkable trait of modesty, despite his lofty
standing. The Quran testifies and says, “Surely, such a thing hurts the prophet but he is too
modest to tell you so and Allah does not forbear to tell the truth” (33:53). In another verse, “To
the believers he is compassionate, merciful” (9:128)
He proved the need to attend to the sick by visiting the woman, who would otherwise everyday
throw garbage in his way; he invoked the mercifulness of Almighty through Arch Angel Gabriel,
when he visited him with the command of Allah, that should the Prophet desire, he will cause the
two mountains at opposite ends to collide against each other, so that everybody therein would
perish. The Prophet who was bleeding profusely as a result of injuries caused by pelting of
stones, prayed against and wished that someday from their progeny there would be Muslims and
yet again he is a Prophet who announces general amnesty to all, when he re-enters Mecca, as a
conqueror.
Through this one act, the Prophet set aside the bitter persecution he and his companions, endured
at the hands of Meccans. The Prophet again demonstrated that it is better to forgive than to
retaliate. Here it must be understood that only the powerful can forgive or otherwise; the weak
possess no retaliatory option, and hence can only succumb. The lesson therefore, is to show
restraint, when in power to do otherwise.
All Muslims must endeavour to protect each other, and not be positioned to provoke and
retaliate. Allah explains typical behaviour of a Muslim in verse IX:71, “The believer men and
women, are protectors of one of another: they enjoin what is just, and forbid what is evil...”. In
the gravest of provocation no Muslim is expected to trespass the norms of just and kind
behaviour.
“Say to my servants, that they should only say those things that are best...” (XVII:53). Abdullah
Yousuf ali interpreting this verse says, “This command refers to two situations: (1) even to your
enemies and the enemies of God, you should speak fair: who are you to judge others. Judgment
belongs to Allah alone, for He knows mankind best and your personal knowledge at best is
imperfect. (2) Amongst yourselves i.e. believers, you should not entertain suspicion but speak
politely according to best standards of human speech. A false or unkind word may destroy all
efforts at building up unity, because the forces of disruption are numerous than the forces of
unity”. We pray and observe Saum in an exhibitionist fashion, but conveniently forget these
simple but lofty standards, we need to imbibe in our everyday life.
Ramadan is a month of patience. Every Muslim during the course of this holy month has to
observe utmost patience against all provocations. “The object of fasting is to attain
righteousness, patience in adversity, steadfastness in deprivation and to increase one’s power of
resistance. Fasting places everybody the rich and the poor; the high and the low on the same
pedestal. Fasting is not meant for self-torture. Although it is stricter than other fasts, it also
provides alleviations for special circumstances. It is not merely a temporary abstention from food
and drink but this abstention enables the attention to be directed to higher things” writes Yusuf
Ali. Fasting accustoms us to face hardships of life — by renouncing everyday comforts; we give
strength to our resolve and increase the power of resistance.
It must not be forgotten that the whole purpose of Fasting during Ramadan is to promote
righteousness, which is a progressive cultivation of spiritual values. The Prophet was very
particular and emphatic in drawing attention to this aspect of Fasting. He said “He who abstains
from food and drink during the period of Fasting but does not strive to abstain and safeguard
himself against moral lapses, starves to no purpose.”
Maulana Mohammed Ali Jauhar in his book ‘The Religion of Islam’, states, “Ramadan is a
signal for a mass movement towards equality which is not limited to one vicinity, but affects the
whole Muslim world.” Unfortunately we keep the observance of good behaviour only within the
confines of the month of Ramadan, and are back to our demeaning selves, immediately
thereafter.
The most significant aspect of “Fasting” is the reformation of the “self” through conscious
management. It is this process, which is to receive our utmost attention, whilst we engage in
fasting. If this objective is not achieved, then fasting would be a ritual without a purpose. The
object is to make our behaviour symbolic of the virtues attending to fasting such as mercy,
generosity, truthfulness, endurance, patience and fortitude.
We should not disregard the primary teaching underlying this fundamental injunction of Islam,
because in the final analysis, fasting removes from the believing soul every evil. It perfects and
liberates the human spirit and directs it towards common welfare, thus helping in the
establishment of a righteous and stable society.

The Value of Prayer.

By Ahmed Raza
30, November 2012

PRAYER constitutes the kernel of human existential reality. The act of prayer links every human being
with God.

The core of the human self overcomes its immense loneliness in this universe by engaging in the act of
prayer.
Every word uttered during this act liberates us from fear and pain. However, the most important
attribute of prayer resides in its ability to let us become part of the great cosmological interdependence
created by God. Our prayers put us in direct communication not only with the Absolute Being, but also
other creatures of the world. Prayers are as necessary a part of human existence as the rising of the sun
for the general sustainability of life on earth.

The cognitive programmes of the human self are so coded by God that man likes to connect with this
ultimate reality in the darkness of night. Do the words whispered and spoken loud or resonating in
hearts have any consequences? They do seem to possess an affective and cognitive importance.

Clinical research published in the International Journal of Clinical Practice has shown that repetitive and
sequential cueing to human infants makes them respond to those stimuli.

These infants respond to sequences of laughter and anger.

Psychologist Jean Piaget has also conducted studies with children on their concept of God.

He has argued that children relate to God the way they relate to and understand their parents. Their
understanding of God is connected to and shaped by their understanding of their parents and their role
in their life. However, they experience a transformation in their cognition of God when they realise the
`fallibility` of their parents.

They start associating omniscience and omnipresence with the being of God. In fact, praying to God is
nothing but a psychological reflection of our childhood cognitive resonances with that living reality,
which gives meaning and broader relevance to our finite being within the general scheme of the
cosmos. We are grounded in our prayers. This removes from ourselves the burdens of personal, cultural
and historical incongruities.

The Quran also points to this cognitive programming of the human ego to reach out for God. In one of
the verses of the Holy Book, God speaks to the Prophet Muhammad (PBUH) and informs human beings
that if they shall seek Him, their prayers shall be answered.

God hears the call of human beings and responds to them.

Prayer thus creates an ontological relationship between the human and the divine. The words uttered in
the darkness of midnight with joyful pain in the heart and tears in the eyes make a person the centre of
the cosmic design. His heart resonates with the divine.

Prayer also indicates that there is a cosmic register which records our joys and pains without any
alteration. The Quranic verse, `...We are closer to him [man] than [his] jugular vein` (50:16) testifies to
this effect. Where else should human beings look for the healing of their pains, fears and losses, if not to
the `Closest One`? We discover when the moment of death arrives that we spent our entire lifetime
seeking worldly status, power and money. We were enamoured with childhood games and chased
butterflies which were never meant for us.

All religious traditions of the world have been engaged with this ceaseless desire to communicate with
the living reality of the world. The Hindu yogi, the Buddhist bhiksu, the Christian monk and the Muslim
fakir all have yearned over the ages to understand the cosmic soul and find effective ways and means to
establish grounds of communication.

Some through self-mortification, some through meditation, some through sheer solitude and some
through invocation have established authentic psychological practices which not only enlighten one`s
ego but help in linking with the living reality of the cosmos.

The energy which is experienced by the praying ego can also be felt by other creatures of the world. The
Quran testifies to this fact by telling us that the birds would join Prophet Daud in his prayers (38:17-20).

The Quran consistently through the exemplars of the prophets teaches every human being how to pray,
using what words and at what time and seek which of God`s blessings. One can read in the Quranic text
prayers for seeking forgiveness, prayers for thanksgiving, prayers for seeking knowledge, prayers for
moral and spiritual growth, prayers for peace and purity of heart, prayers for bounty and giving, prayers
for learning to worship God, and prayers for protection from the hidden evil of the world. Everything in
the world knows its forms of prayer and remembrance of God.

Prayer leads our ego to the centre of our being which is nothing but a continuous participation in the
cosmic nexus of eternity, life and immortality. According to the mystic Abdul Karim Naqshbandi, the
words uttered during prayer and invocation from the lips of a mortal (man) makes him immortal and
eternal because of the very intensity and energy of these words.

The mystic Bayazid Bustami states that God lives in the broken heart of a praying ego while Jalaluddin
Rumi says in his famous Masnavi that the rhythmic beats of the goldsmith`s instruments are nothing but
the reverberations of the living and praying heart.

The midnight prayers and solitary weeping do make a difference. They link us to the only true source of
all life the eternal and living God.

SPIRIT OF FASTING
By Ali Murtaza Zaidi | 7/20/2012

IN today`s world, the value of just about anything ismeasured not through logical thought, but through
its positive impact on life in general.
This valuation is particularly important in the acceptance of Islam. If the true spirit of Islam were alive,
there would seldom be any need to prove the attraction of the faith. The obvious benefits of following
Islamic values would have been enough to attract people towards it. Hence, the need of the time is to
revive the spirit of religion.

In this regard, fasting is especially unique. Unlike other pillars of Islam, it involves absolutely no physical
movement of any kind. On the face of it, a man who is fasting is no different from any other man. Yet, it
is the intention and the spirit of fasting that makes it so significant and so important that it was made
mandatory for all the nations that existed even before the arrival of Islam and to dedicate a whole
month to its performance.

Clearly, if we lose the essence of fasting its effects would disappear and in that case, fasting would be
little more than an exercise in starvation. Unfortunately, this is the prevalent trend in Pakistan and to
change it, we need to concentrate and understand the basis and spirit of fasting.

The soul of fasting lies in control. Perhaps in all the teachings of Islam there is none more important than
control.

When a person sacrifices his most innate desires of food and water merely on the command of Allah, it
trains him in the art of putting the will of the Creator before his own. In essence, if humans can learn to
control their desires, their path to perfection and towards the ultimate objective of life becomeseasier.

However, the common practices today deliver a message completely opposite to the true message of
control. Our emphasis today is on using Ramazan as an opportunity to satisfy our material desires of
taste and rest, which has destroyed the concept of enhancing control through fasting.

The act of ignoring one`sbody provides an opportunity to concentrate on the soul.

When we are liberated from the daily routines of material life, we venture ahead and ponder over facts
greater than matter and the material world, realities like God, spirituality and the greater good. This
ever-elusive need of a spiritual connection exists in all of us, in every religion, whether it is the concept
of soul-searching in Christianity and Judaism or deep meditation in search of Nirvana for the Buddhist,
or even arts and music for spiritual satisfaction in non-religious people.

Fasting is one such process which allows the individual to concentrate, to meditate, to discover. This is
the reason why the concept of worship is glorified in the month of Ramazan by specific prayers and
supplications. This is the perfect time to plan and concentrate on the greater objectives of life. Perhaps
this is one of the wisdoms behind the practice of Aitekaf, when believers seclude themselves and
dedicate themselves to prayer and worship.

Ramazan is not limited to the development of an individual; it plays a vital role in the progress and
advancement of the society as a whole. The key to the development of any society is interconnection of
emotions and feelings between each and every member of society. Fasting plays an important role in
binding the whole society together. It helps those who have wealth and material luxuries to understand
what goes on with those that do not.

Furthermore, as the whole society collectively abandons the most basic need, it creates this unique
sense of brotherhood that invariably, we are all fighting the same battle, worshipping the same God.
Invariably, we are all one and the same. It is one of the reasons why acts of charity are so abundant
during Ramazan. People want to help others once they realise what the problems of society actually are.

However, the problem today lies in the maltreatment of fasting. Due to this, its true spirit has almost
ceased to exist. It seems that Ramazan has turned into just another target for mass consumerism.

Aren`t these glamorous and luxurious iftar and sehri parties pushing aside the true essence of Ramazan
and portraying its sacredness and piety as something obsolete and dreary? In the absence of control and
concept of obedience to Allah and spirituality, gradually, the holy month of Ramazan is losing its
sacredness and turning into little more than a mere cultural event.

The situation has gotten so out of control that it is not uncommon to see banners at various malls
advertising products with the line `the true spirit of Ramazan` It is imperative now, more than ever, that
we break this pattern of decadence and destruction. We need to revive the original spirit of Ramazan
and the key to that lies in control and spirituality.

Conceptual clarity behind the wisdom of fasting is the first step towards the revival of Islamic values.
This Ramazan, let us not divulge in unnecessary luxuries and let us concentrate all our thoughts and
struggles on control, spirituality and obedience to Allah so that this holy month can shower on us its true
and most sacred bounties and blessings

Of life after death

Nilofar Ahmed

30th March, 2012

THE concept of accountability and those of sawab-i-jariah, isal-i-sawab, the Day of Judgment,
and Heaven and Hell play an important part in Islamic theology. There is an interesting link
between all of these concepts and that of the period immediately following life after death, i.e.
barzakh (a purgatory of sorts).

The literal meaning of barzakh is ‘barrier’. The term barzakh is applied to three aspects of life
after death: the time during which the body rests in the grave, the interim period between death
and resurrection, and the place in which the soul, now the main instrument of existence, will
abide during this time. This period forms a barrier between this life and resurrection, when the
dead will be raised again (23:99-100); judgments will be passed and intercession will take place.

When the angel is commanded to draw out the soul of a person, the door to asking for
forgiveness is now closed (4:18). If the person in the throes of death is a good believer, then the
angel is instructed to convey the greeting of God to him (33:44, 36:58), and the soul leaves the
body with great facility. The soul also meets close relatives who come to greet him, hears and
replies to the greeting of the visitor to the grave and informs the old inmates about the latest
developments in the world.

After burial, or its equivalent, the soul will be returned to the body temporarily, to face those
questions, the answers to which will determine the future, permanent abode of the soul. The
Prophet (PBUH) said that whoever is successful in the first, most difficult stage of the grave, will
find the later stages to be easy (Tirmizi). Two angels appear and ask questions like, “Who is your
Lord? What is your faith? What is your opinion about the man (the Prophet) who was raised up
amongst you? And, how did you come to know about all this?”

When all the correct answers are given, it is proclaimed from the heavens, “Lay out the carpet of
Paradise for him and dress him in the robe of Paradise and open a door for him in the direction of
Paradise”. A door is opened through which enter the fragrant breezes of Paradise and its pleasant
sights become visible (Abu Dawud).

The Prophet (PBUH) said, “Your deeds are presented to the prophets and to your parents on
Friday. They are pleased by the good in them and the brightness of their faces increases. So fear
God and do not give pain to your dead” (Tirmizi).

A person asked the Prophet (PBUH) as to what was due to his father after he had died. The
Prophet replied: praying for him, sending istigfar (asking for forgiveness), honouring his
promises and keeping in touch with his relatives (Abu Dawud).

Some of the most highly elevated souls will be those of the martyrs, of whom there are two
categories: those who have succumbed to certain ailments and calamities, and those who have
died fighting actively in the cause of God. For example, those who died due to a plague,
intestinal ailments, drowning, being trapped in a collapsed building, or in self-defence, family,
possessions or guarding the faith, or fighting for his rights and a woman who died in childbirth,
are all martyrs (an-Nasai). They will be rewarded in the Hereafter. The martyrs who died in the
cause of God, have a unique spiritual status in barzakh. The Quran says, “… they are alive and
with their Lord is their provision.” (3:169). There is the belief that after a person dies, his destiny
cannot be changed because the door for any further deeds, good or bad, is now closed and his
record book is sealed. But one cannot ignore the concepts, mentioned in several hadiths, of
sawab-i-jariah and isal-i-sawab. The former is an act done during one’s lifetime, which merits
continuous reward, such as digging a well, planting a tree or building a school or a mosque, or
imparting knowledge. It can also be the good deeds, taught by a person to someone, if they
continue to perform them and spread their benefits.

Isal-i-sawab is doing any good act with the intention of sending its benefit as a gift to a dead
person. Reciting istigfar is the best gift. It can also be the prayers said for a dead person by
family, friends or the spiritually elevated. In all these ways, one’s record can be bettered and one
can reap these benefits till the end of time. The believers will be forgiven a great deal of their
sins because of the prayers of the living.

Ibn Sireen said that the soul resides in the house of truth therefore, whatever it relates in a dream,
is true. Muhammed Zauqi Shah in his book, Barzakh, says that the grave-dweller will repent that
he did not give more importance to his deeds than to his relatives, friends and worldly wealth. If
the sole pleasure of the soul in this world was remembrance of God, then barzakh will be
blissful. Zauqi Shah says that it does not make sense to sacrifice the immortal soul for the
pleasures of the mortal body.

Barzakh is also the time during which some benefit can still be reaped from what one did in the
world and also from the gift some people would like to send to the dead. It is also like a waiting
room in which the persons concerned will get a foretaste of what is in store for them in eternal
life.

Islam’s concept of death

22nd Oct, 2010

by Nilofar Ahmed
DEATH has always been one of the greatest mysteries: the person who a little while ago was
walking, talking, eating and drinking has suddenly turned into something we cannot bear to look
at. We run around trying to make arrangements to put the corpse away, out of our sight.

Sometimes it becomes difficult for us to reconcile ourselves to this shocking incident. Exactly
what happened to the person who was so close to us, we wonder. How can his life disappear into
thin air? Will we ever meet again? We cannot see the dead, but can the dead see us?

Many such questions and thoughts cross our minds, but none of them give us any solace. So we
turn to the Quran to try to unravel this mystery. Several times it is said in the Quran, “Everyone
will have to experience the taste of death” (3:185, 21:35). We know that whoever has been born
into this world will have to leave it one day.

While we are alive and breathing, we do not really want to think about this unpleasant
eventuality of eternal sleep. The Prophet (PBUH) is reported to have said, “People are asleep in
this world. At the time of death, they will wake up.” This life is the veil, which hides from us the
truth about the reality of life. When we die, the veil will be removed and the truth will be
revealed. The Prophet has also likened death to a gift for the believer.

The time of death is another mystery: is it ordained for us or do we have any say in it? In spite of
all the precautionary measures we take in order to avoid the trap of death, and all the efforts
made to cure ailments in order to prolong a patient’s life, when death comes, we find ourselves
helpless to escape it.

In Surah Al-Nisa, those hypocrites who tried to avoid going to jihad were told, “No matter where
you are, death will overcome you, even if you seek security in strong forts” (4:78). Also, in
Surah Aal-i-Imran, it is said, “It is not possible for a person to die, except by the leave of God.
The time is ordained” (3:145).

Some Sufi stories bring out this lesson very simply and beautifully. There is the story of the man
who was walking about in a market in Egypt, when he saw the angel of death staring hard at him.

He was truly frightened and went straight to Prophet Sulaiman and told him that he needed to go
at once to India. Since Prophet Sulaiman had the winds and the jinns at his command, he
complied.

When that man reached a crowded marketplace in India, he again found the angel of death
staring at him. The frightened man said to the angel, “What is the matter with you? You were
staring at me in the market in Egypt, now you are after me again!”

The angel of death replied, “I was staring at you in Egypt because I had orders to take your life
in a few minutes from this bazaar in India. I was wondering how you would reach here in such a
short time!”

In Surah Aal-i-Imran it is said about the Prophet, “Muhammad is none but the Messenger of
God. Many messengers have passed before him. If he dies, or is killed, will you turn back on
your heels?” (3: 144). When the Prophet left for his heavenly abode, everyone was overcome
with grief. Hazrat Umar said he would kill the person who said that the Prophet had died. At this,
Hazrat Abu Bakr recited this verse, which calmed everyone down.

However, the concept of death is different where martyrs are concerned: “Do not consider those
who have died in the way of God as dead. In fact, they are alive and with their Lord is their
provision” (3:169).

Sleep has also been likened to death, for in that state and for all practical purposes, a person is as
good as dead: “He is the One who takes up your souls at night …then raises you from it (sleep),
so as to complete the time fixed for you to live” (6: 60). In verses 6:61 and 39:42 is a similar
strain.Taking of a life is forbidden, even if it is one’s own life. In Surah Al-Maidah it is said, “…
one who kills a person, except as retribution for murder or spreading corruption in the land, it is
as if all humanity has been killed. And when a life is saved, it is as if all humanity has been
saved.”

The Prophet is reported to have said that one should not wish for death, for a good person might
increase his good deeds with a long life and an evil person might get a chance to repent.

It may be asked, when every person has to die in the end, what good will all the good deeds do
for us after death? The answer is that death is ordained for the body, which is mortal, but the soul
is immortal.

The purification and higher stations of the soul, achieved through spiritual, religious practices,
will hold us in good stead on the Day of Resurrection when we are raised again. Since the soul is
immortal, the higher station and abode of the soul will last into eternal life.

Belief in the next world

By Jafar Wafa
Friday, June 06, 2008

A THOUGHTFUL person may have watched many of his near and dear ones playing their part
on the stage of life and then they are heard no more. In case that person happens to be a student
of history, he/she must have also read and studied how nations and civilisations rose and fell on
planet earth in the past many centuries.

A thought must have crossed his/her mind whether this revolving chain of life and death of
individuals and civilisations would come to a screeching halt some day, predictable or
unpredictable. Metaphysicians, as well as modern physicists, do not discount such an eventuality.

It was reported in this newspaper, a couple of years ago, that those NASA scientists who are
peering the space and discovering new stars and planets from time to time, had watched, with
awe and excitement, with the help of the Hubble space telescope the destruction and
disintegration of a planetary system resembling our own solar system, light years away, in outer
space where doomsday — Qiamat in the Islamic parlance — had struck.

The Bible does contain references to such an eventuality, “the day of the Lord — that cruel day
of his fierce anger and fury (when) the earth will be made a wilderness…. Every star and every
constellation will stop shining, the sun will be dark when it rises and the moon will give no light”
(Isaiah 14:9-10). This belief in “Qiamat” is shared by other religious systems as well, e.g.
“Perlaey” in the Vedas. But, whereas the doomsday is commonly understood as destruction of all
matter, Quran describes it in so many ways to indicate that the doomsday will not only result in
the destruction of the earth which is our abode, but complete disintegration of the universe — the
earth and the skies. A quotation from Quran will show how the doomsday scenario has been
described with flashes of poetic imagery:

When the sun is overthrown,

And the stars freely fall,
And the hills displaced, dispersed,

And the seas swell and rise,

And the sky is torn. (Surah 81:1-6).

In short, as Quran puts it, “on that day the earth will be changed to other than the earth and the
heavens will also be changed and they will come forth to Almighty Allah.” (14:48). The Bible,
as quoted above, calls it the ‘Day of the Lord’ and Quran, right in the opening Surah (Al-Fatiha),
terms it as ‘yaumaddin’ (Day of Judgment).

Before the advent of Islam, the ‘ignorant’ Arabs believed that after death humans turn into birds
which fly around, chattering incessantly. Like the present-day agnostics, they believed that they
will live and die and be born again, as the world will last till eternity. The idea of “Qiamat” and
‘resurrection’ was anathema to them. This is what Quran alludes to in this Ayat: “And they say:
there is nothing but our life of the world; we die and we live and nothing destroys us except
time”. (45:24).

Naturally, they did not believe in being resurrected to give account of their acts of omissions and
commission during their life in the world. This fact appears to account for the preponderance of
debate on resurrection and the day of judgment in the early revelations of Quran which are called
Meccan Surahs.

Such an assertion in Quran indicates evidently that, after the end of this world, a new earth and
new heavens will emerge for taking account of the performance of every soul to see if it had
performed its act according to the script or deviated from it, intentionally, to defy the Almighty’s
writ.

Such a change, as a result of cataclysmic disruption in the planetary system to which we belong
is scientifically possible, and it is on record that our planet has escaped from stellar collisions in
the past. It may not escape such a collision any time in future. But, according to Quran and Bible,
such a cataclysm will follow warning sounds and sirens, called Trumpet in Bible and ‘Sur’ in
Quran. Perhaps, this siren or trumpet would be produced by stellar disturbances that will precede
the actual disintegration of the entire solar system.

Why is the doomsday necessary? Why should the earth and skies end in a cloud of smoke one
day? According to Quran, there are logical and sound reasons for this. Quran asks: “Does man
think that he is to be left aimless?” (75:36). In another context, the same query has been
expressed thus: “Did you deem that you have been created for nothing and that you wouldn’t be
returned to your Creator?” (23:115). The second reason, it is obvious, flows from the first one.

Since Allah says He is Just and Fair in the matter of accountability — rewarding the righteous
soul and punishing the evil ones — this life on this earth must end to yield place to another earth
where the fruit of good and bad deeds must be tasted by every individual. It is observed by all
sensible persons that many a sinner leads prosperous life on this earth whereas many a righteous
person lead unhappy life because of financial straits or physical ailments. So, obviously, another
world must be born and the existing one must die.

No doubt, the human society has set up a system of justice in the world to reward the law-
abiding citizens and punish the wrong-doers. This very fact should convince all right thinking
persons that there is need for another world to dispense justice on global scale by a Sovereign
Power whose impartiality and integrity can, in no way, be compromised by human effort.

Belief in the next world (Akhirat) is an integral part of Islam as a faith, as is evident from Ayat 4
of Surah 2: “and they (Muslims) are dead sure of the Hereafter”. Not only this, the Quran says
further that “This life of the world is but a pastime and a game. The home of the Hereafter —
that is (actual) Life, if only they knew.” (29:64).

The present life is transient and the life after resurrection is the permanent and lasting phase
where every soul will be rewarded for whatever good one has earned in one’s worldly life and
similarly, taken to task for whatever evil one has done. So, if this basic faith in after-life becomes
shaky, the entire superstructure of the religious system may collapse.