The Individual and the Community chapter 04 by Ghulam Ahmed Parwez published by tolueislam

The Individual and the Community
by G.A. Parwez

God says: “You are indeed and excellent community and I have created you for the betterment of humanity,” (Quran 3:110)

In our previous lecture we faced the fact that, according to Gods Law of Requital, every deed, even if it be merely an intention passing through our hearts, will determine its own results. It takes time, as a seed takes time to grow into a plant. It is never the case that a seed is sown in its proper environment and does not result in a plant or that the seed is a birch and it grows into an orange tree.

It is indeed worth observing how from a seed a plant is formed, a seed is buried in soil and it is watered. Upon it the sun shines its heat and light. It takes root and from it a bud appears. The wind helps it to pollinate and it begins to grow. Nevertheless, for the plant to take sharp, the soil, water, sun and atmosphere are vital.

However, take a seed and place it in a corner of your porch and beside it place a heap of fertile soil with a bucket of fresh water and let it receive enough sunlight, with some movement of air also present. This way all the requirements for producing a plant are introduced. Consider now, if these things are left together even for a hundred years: will even a stalk develop; let alone anything resembling a plant? Never! This is because, until all these things are brought together in their proper proportions and in the correct atmosphere, the seed will never sprout.

For a seed to become a plant and then a tree, then to bear fruit, it is necessary for all the elements to intermingle in such a way that all the separate entities make their contribution in distinct ways and proper proportions in order to develop new features and a new product.

A mango, a uniquely aromatic fruit of striking color and fragrance awakens the tats buds like no other. Soil, water, air sun: al contribute to the formation of this exquisite fruit but are not present in their original elements and neither contain the fragrance, color or texture of a mango as their natural components. From this it becomes obvious that unless all these things are combined with precision in an appropriate atmosphere no new fruit can be produced but when they are blended together, the new fruit is brought into being.

Consider what was the position of the seed, soil, and water. When these were mixed they produced a superior fruit like the mango. By becoming a mango the value of al the original constituents increased vastly.

Just as by keeping the see, soil, and water apart we cannot reap any harvest, in the same way if individuals were to live separately we would not be able to gain any real benefit. But when individuals come together, they are able to reach pinnacles of amazing achievements.

When individuals associative and come together they become a society and a community. The Quran refers to such a collection of people as an Ummah.

We have seen that when seed, soil and water are kept separate, they will not become a plant even if they are close together. Before they can become a plant certain conditions must be met and the primary condition is that they must be mixed so that they can fuse together. In the same way, if the individuals of a country remain separate, pursuing their own personal advantages, they can never be called a community. They only become a community when they make a connection, unite together and create a bond amongst themselves.

About the Muslims it is said in the Quran: “ You should remember Gods mercy that there was a time when you were separate and enemies to each other and He put unity in your hearts and you merged and lived together and through His mercy you became brothers. You were on the brink of destruction and hell and God saved you from falling. This is why Gods openly decrees His laws for you benefit, so that the straight path towards life and success becomes apparent to you,” (3:103). It is also said: “He made you an excellent community,” (2:143).

From the Quran it is clear that individuals become a community only when their hearts unite and merge, when the welfare of every person is in the heart of each individual. If this is not so then even if all the individuals are in the same vicinity or in the same place, they can never be a community. About these people the Quran says” “You may think they are one but their hearts are separate and they continuously fight amongst themselves because they do not use their wisdom and intelligence.” (59:14).

Have you noted the conditions the Quran has laid down for individuals to become a community? Their hearts should be united, they should look after each other’s welfare, there should be no aggression and hostility between them and they should not become despondent due to emotional outbursts, but instead face each situation with calmness of mind. in this way, all the individuals can become on united community and can attain all respect and equal status.

You have seen that flowering plants have manure mixed with their soul. Everyone loathes the smell of manure and wants to keep it ate distance. But the same manure, when blended with soul and water, helps the flowers grow which are worn on our clothes, adorn our hair and are gathered in to bouquets. What has given the stinking manure a new and desirable fragrance? Only this: that instead of remaining alone, it fused with the sol to help create a flower. In the same way every individual increases his statues and value by uniting with the community.

These days we know that chocolate I s now sold are 7.50 pounds but what does it contain? Milk, cocoa, butter, sugar and so on.  Butter costs about 1.70 pounds per pound, sugar is about 30 p a pound and milk about 45 p per pound but, when the ingredients are mixed together to make chocolate, the value of each constituent increases to the sale value of bean more than the highest priced ingredient. Likewise, when individuals come together as communities all the individuals attain equal status. No distinction if made between the great and the lesser individual as they all are equal in status and worth. The allocation of diverse work and different responsibilities does not mean that some individuals deserve less respect but that the welfare of all is considered.

Look at a clock, which has many different components, each having a different function. Some parts may have diamond tips worth more than a small metal screw. Separately, the screw and the diamond have no similarity in value but inside the watch the value of the screw is such that should it become loose and stop performing its job the whole watch can become useless and the highest values part too becomes useless.

When separate individuals become a united community, the individual who executes the most menial task does not lose his status, and his value as a human being is not diminished.

It is the Hindu religion where the Brahmans status and the \respect accorded to him is different from the Kashatri, Vesh and Shudar (Untouchables). Islam does not have any such distinctions. Islam gives all the individuals the status of a community.

The collective unity, which results from each individual coming together, is the very construction of the community, which forms the society of human beings.

I have said that different individuals have different responsibilities. This may look like higher and lower scales. But what kind of imbalance is this? If you have a bundle of five-pound nuts you would never consider that note lying at the top of the pile is of greater value than those below it. The value of the note lying at the top of the bundle will have the same value as the bate at the bottom. In the same way, the human value of each individual does not vary even when he or she are performing different duties requiring distinct responsibilities.

As I said earlier, by merging their hearts, individuals form a community. As stated in the previous lecture Gods Law of Requital operates through this system and brings out the consequences, it is through this process that the wicked received their retribution.

If the wicked are encouraged in their evil deeds, it is because we are not a community but only individuals pursuing our own personal advantages. Remember that God has intended that we live as a community and thus it is not acceptable that we exist as separate individuals.

A Muslim is Muslim to his fullest potential only when he is part of a community based on an Islamic social order as set out in the Quran. When he is separated, then he no longer functions to the best of his ability.

God Never Unjust chapter 03 by Ghulam Ahmed Parwez published by tolueislam

God is Never Unjust

by G.A. Parwez

“The tree of the wicked will never bear fruit.”

Those who do evil can never succeed. It was said earlier that according to Gods Law of Requital every human deed must reach its conclusion. Those who do good will earn their reward and those who do evil will receive their just punishment. In Gods law there is not the least injustice. No person can sway this judgment one fraction.

After listening to one lecture a person came to me and said: “What you have said we believe because we have faith in God but excuse my ignorance, what we see in this world is totally different.”

“God says in the Quran [28:37-8] the disbelievers never succeed, oppression never succeeds, dishonesty and faithlessness always cause loss. The one who harms another always causes his own injury. The one who causes grief to others cannot live in peace. The one who robs the poor destroys his own life. The one who lifts his hands against the weak has his hands broken.  The one who digs another’s grave himself falls into that grave. However, what we see in this world today is totally the opposite.”

Why look elsewhere? What we now see happening in Pakistan is a living testimony that the wicked prosper and the innocent suffer their tyranny. The rich, intoxicated with their wealth, do anything they desire and there is no one to ask why. They oppress the poor in every way, seizing what the poor earn. Neither the lives nor the property of the poor and needy are safe. They are accorded no respect or dignity. They are kicked from pillar to post and although they beg for justice and fairness, they receive nothing but abuse. Even the dogs of these evil scoundrels sleep on silk beds while the poor children of destitute widows have no cover from the bitter cold of winter.

“Excuse me,” he continues, “I do not understand where Gods Law of Requital is. We are told that honesty is the best policy and honest labor bears good fruit, but we have seen prosperity in the words of evil, dishonest men. We have seen righteous, hard-working men scraping the bottom of the barrel while the wicked are building palaces of gold. We do not know in which world Gods Law of Requital operates. In our world it appears that the one who can afford to pay the pauper calls the tune. In our world this is how the law seems to function.” He finished with a heavy sigh.

The person who said these things to me was in great grief. I had listened to his words with attention and patience. This is not a lone voice. There are thousands, if not millions, of despondent human beings who have these thoughts in their hearts. Some manage to bring these thoughts to their lips while others keep them sealed in their hearts. These are not the kind of thoughts the answers to which can be avoided. They ought to be given their due attention and responded to with calmness and consideration.

If Gods Law of Requital is true and secure – and who can doubt that Gods law is not – then why does this happen in the world? This point is of paramount importance, and this deserves deep reflection.

The best way to understand it is through a parable.

It is around Autumn; the fields are ready for planting. At this time of the year there is often a shortage of grain, much of which is required for seeding and is kept aside.

There are two farmers -  both of them are struggling, as is often the case with smallholddings in the villages of Pakistan. One farmer takes his seeding grain to the mill for flour and in his house that night there are plenty of freshly baked chapattis. He and his family eat their full and are extremely happy that they do not have to sleep on an empty stomach.

The second farmer takes his grain and sows it in his field and, as most of it is planted, he faces difficulties since he cannot properly feed himself or his family. He goes to his field every day and works hard but returns home empty-handed.

The first farmer has now sold his ox and with the money can now make metty and ensure that his family will eat well. Later he pledges his land and again is able to live with joy but his neighbor is facing grave difficulties. Without much grain left, the future now appears bleak. For months he has been working in the field from dawn to dusk but his labors he has received no return whatsoever. His children ask him:

“Papa, the man next door does not do any work but he and his family live in comfort. We work arduously everyday and have hardly enough to eat. We have heard that good efforts beings its reared but our work has bought nothing. We come home empty handed each day.”

“Look son,” the farmer says: “Hard work does bring its own reward, Gods law is absolutely true but from the time we plant a seed to the time it ripens, there is a period of waiting, this is a set term and no person can shorten this duration. The person who shows patience and outrage during this period, works hard and does not become disheartened, will find his labor rewarded at the appropriate time.” The farmer continues to inspire his children and at the same time for harvest arrives and his house becomes full of grain.

His labors have bought their reward, like a grain of corn, which grows several spikes, each spike having hundred grain.

In contrast, the other farmer who ignored Gods law and milled his grain was left with neither home, property, cattle, land nor field. He became destitute and penniless, begging from door to door, scrounging for scraps. This is the result of Gods Law of Requital. God’s laws absolutely true but a fixed term is required for a planted seed to grow and ripen. The one who is not exasperated by this but has the courage and patience to endure it and give the labor is requires foes receive his just reward.

The one, who become despondent and desperate and in haste sells him short, destroys him. This is the very example of the wicked that can never reap a fruitful harvest. But from the time he commits his evil act to the time the result manifests, a period of time elapses.

If, during this interval, he realizes the error of his ways and forsakes his evil habits and instead helps those in need, sympathizes with the poor, takes the path of justice and fairness and disciplines himself through honesty and integrity, then it is these good deeds which will wash the stains of his evil actions. If he does not do this and continues with his wicked ways, then Gods Law of Requital will surely overtake him. The Quean says: “…If you turn away, God will substitute other people in your place, and they will not be like you,” (47:38) There is no power that can stop God from doing so. The righteous people will stand up for the truth and stop the wicked ones in their tracks. Gods Law of Requital becomes retribution for the wicked.

This eventually has been clearly stated in Sura Al-Anbiyaa’ in graphic words: “How many communities We have destroyed whose inhabitants were wicked and replaces them with other people. The wicked were such that they were blinded by their decadence and were unaware that the aftermath of their deeds was going to manifest upon them. When they saw Gods retribution they ran, but the Law of Requital was to show the consequence of their evil words and they had nowhere to hide. The mansions you built by oppressing the poor, the palaces where you hoard the materials of your passions, now return to them so that you can be held accountable and questioned on how you accumulated this wealth,” (21:11-14)

Thus they will be apprehended and will acknowledge their faults but too late. All this will be of no avail because Gods Law of Requital destroys the wicked oppressors (21:15).

It is, however, also made clear to the destroyers not to think that they can do whatever they please without accountability. God makes them successors in order to give them the opportunity to show their deeds. If they do evil, they too will be destroyed. It is Gods law of Requital, which operates equitably, without injustice or favor to anyone.

The Muslims, that is, the one who submits to God, is the one who sincerely believes that there is an interval between action and result. It is inevitable that a deed, good or bad, MUST have a consequence. Evil deeds will have their detrimental outcome even if there is an interval. There will be a delay in time, but never a lapse of justice.

Law of Requital chapter 02 by Ghulam Ahmed Parwez published by tolueislam

The Laws of Requital

by G.A. Parwez

“Whoever does and atom’s weight righteousness will see it, and whoever does and atom’s weight of evil will see it.”

(Quran 99:7-8) 

The system of life in the Quran gives us permanent values. The works, which are carried out according to these permanent values, are righteous deeds and the works, which are against these values, are evil deeds.

Before we can say what the permanent values divinely revealed to the Prophet Mohammad and decreed in the Quran are, it is highly important to understand one other thing; the Laws of Requital.

You are of the course aware that we have traffic laws. When are red light shows, you must stop your vehicle. However, if you observe the traffic situation on a quiet night or even on some busy days you will see the cars, buses, lorries and other vehicles passing by. Sometimes you will see an occasional car not slowing demand stopping at a red light but speeding and going straight through.

If the driver is not seen by a traffic police officer, he will escape without  the least worry of getting caught. This means that the driver of the vehicle has done something wrong but has escaped prosecution. Even if he does get caught and meets a dishonest policeman who accepts his 20 pounds and lets him go, the driver still escapes his deserved punishment.

If he is charged and the magistrate also turns out to be corrupt, then again the driver does not receive his due punishment.

This is a simple illustration but can apply equally to other violations of laws such as speeding, illegal parking, dangerous driving and other much more serious crimes.

Just think how many people break the law and despite this they are not punished and in their hearts they are happy and proud that, even after having transgressed, not a hair on their body has been harmed.

This is one aspect of breaking the law and going against the established rules. Now look at another aspect.

A man in my neighborhood had diabetes. A doctor examined him, prescribed medicine, and advised him that he should not take sugar. “If you do so then your condition will become more serious,” he said. This was his professional advice for this sweet-toothed person.

The doctor took great care in the treatment of his patient. But instead of improving, the patient’s condition deteriorated.

The doctor asked his patient if he had been taking sugar. With apparent conviction, the patient replied that he had not. The doctor could not understand why, if this were so, his patient was not getting better!

One day in the kitchen, the patient’s wife saw him secretly eating chocolate when he thought no one was looking. She quickly went up to him and asked “What are you doing?” “No doctor can see me now; I do this every day!” he said this without any sense of guilt.

Did you notice? The driver of the vehicle broke the law and the patient did too breached an order. If no one saw the driver then he can escape without being punished, but this diabetic patient cannot avoid the consequences of going against his doctor’s advice. He disobeyed the doctor’s orders and kept enjoying the sweets and the punishment was that his health declined. It made no difference whether or not someone saw what he did or whether the doctor was present or not.

Suppose someone did see him eating sweets and he offered 10 pounds and pleaded with that person not to tell the doctor. Even then he could not escape the penalty. The sugar would still take effect and his illness would still become aggravated. It is apparent that, for this violation, no bribe or mediation can save him. The person who commits this type of transgression must bear the misery, which results from it. No power in the world can save him from this punishment.

Here is another narrative.

This patient’s neighbor was very healthy. He used to say with pride: “Look, over a year ago my doctor said if I did not stop taking sugar, I would die. I eat all the sweet things I like and nothing bad has happened to me!”

Later, I learned that he went to bed one evening feeling normal but during the night he had a heart attack and was taken to the hospital, and the doctors told his family that there was very little chance of his surviving. The sugar had not helped the diabetic condition, which was now threatening his life.

Do you understand what this means?

It means that the sugar was having its effect but he could not sense it. The effect was increasing all the time and reached such a stage that his health deteriorated irreparably and now his very life was in danger.

In fact, he was suffering the consequences of disobeying the doctor’s orders all the time, but could not feel it – that is, until the time his illness had an overwhelming effect. It means that some transgressions are such that they have suffered no harm but this is their mistake. The torment begins to surface slowly from within.

Here is another example.

A hard-working person buys from his honestly earned wages some good nourishing food. Not the commercialized things we have today but the fruit, vegetables, meat and fish, which have the natural vitamins, our bodies need. With these he feeds himself to maintain his health.

Another fellow is a pickpocket who is always able to avoid being caught. From his ill-gotten gains he too buys the natural food he needs for the upkeep of his well-being – the food, which gives the genuine vitality, and energy our bodies need.

The one earns his wage honorably while the other steals his money. Both these men earn their money in two totally different ways and both can buy the same food, which serves the same purpose of giving them the vital sustenance they need.

Where our bodies are concerned food has the same effect – whether it has been brought with money earned in a lawful way or obtained through stealing.

It may appear that the person who bought his food with stolen money has been saved from the punishment of his crime. He was not caught by the police and therefore escaped being punished by the courts. It seems that all the good, nourishing food has been benefited him, like the diabetic who did not feel the effects of eating sweets.

From this, people believe that if a person does not get caught or is not punished by the courts then he escapes the retribution he deserves.

The Quran says this belief is wrong.

Eating stolen food does not have any physical effect on a person. But the human being has something other than his body, which is called his Personality or the Self.

Eating food honestly gives strength to the Self; eating something wrongly obtained affects the Self adversely. No one can save the human being from this influence. He can escape being arrested by the police; he can escape being punished from courts, through bribery, legal loopholes, or by employing clever lawyers, but he will most certainly receive retribution for the crime he has committed. This punishment is not perceived by his body but his personality or the self is affected. From this no one can save him.

The question is this: who metes this out punishment?

Allah has decreed that He has established such a law: those people who lead their lives according to the Permanent Values will receive satisfaction and fulfillment. And those who go against these values will suffer as a result of their actions. This law from God is so decisive and tenacious that NO ONE can avoid its consequence.

It is true that, “The grip of you Lord is severe.” (Quran 85:12)

This law, which rewards or punishes according to a persons deeds is called the Law of Requital: in other words the effect, or result o human actions. You can escape from the police but not from the Law determined by God. The One Who is fully aware of all that we do openly and that which we conceal in our hearts has made the Law of Requital. This law does not take immediate effect after the crime has been committed but begins to take a grip even when the very thought of the intended crime is born in our minds.

God knows the whispers which occur in our hearts, and why should He not know? He is closer to the human being than his jugular vein. (Quran 50:16)

God has established his scale of justice according to His Law of Requital where person’s deeds, thoughts and intentions are continuously being  weighed. Any atom of good comes before a person, and any atom of evil also confronts him, (99:7-8). No person can escape the punishment of his crimes and no person can help another person. No intercession or recompense can be accepted and such people can receive no assistance. (2:48).  This is Gods Law of Requital.

A Muslim, that is one who submits to God, is the one who is certain of Gods Law of Requital. This is faith or conviction.

Remember this: the person who when violating the law thinks that no one is looking or thinks that he can bribe his way out or use some other method to sway judgment and escape punishment, does not believe in Gods Law of Requital and is a disbeliever in God.

An Islamic government can only be established to implement Gods Law and under such a government no criminal can escape his punishment. No bribe or mediation will help, no influence or pressure can be used to persuade the law in anyone’s favor. He or she who goes against the law must receive punishment and the one who respects the law receives honor and protection. This is the law which does not change and which no one can change. It is immutable, that is UNHANGEABLE, FIXED, ETERNAL!

Permanent Values by Ghulam Ahmed Parwez

Permanent Values

by G.A. Parwez

In the Quran, in Al-Baqarah verse 41, Allah says: “Do not trade my revelations of great value for something which is cheap.”

If you see someone in the Bazaar who is selling a gold ring worth 100 pounds for 10 pounds, your first thought will be that the ring does not belong to him and is stolen. This is why he is selling it for a cheap price. Stolen goods are never priced at normal rates. They are sold at whatever price they buyer is willing to pay.

Even if you are convinced that the ring is not stolen but belongs to the seller, then you cannot come to any other conclusion but the seller is not in his right mind. No sensible person and no person with his senses under control would sell something worth 100 pounds for 10 pounds. Whomsoever you ask will say without hesitation that such a person is mad.

But those who say that such a person are mad, have they not seen their own state and thought about it? From dawn to dusk, many times a day, they take part in similarly eccentric behavior. Everyday they sell their precious possessions at ridiculously cheap prices. Perhaps you are surprised and wonder whom these people are who act with such insanity. Where are the people who would do this?        

If it is said that these people are among us and that they are in our midst, then perhaps you may not believe this. But this is the truth. There is no room for doubt.

Observe the truth of this.

There is a proverb we have all heard and used at one time or another. It is this: “Property to be sacrificed for Life and Life to be sacrificed for Honor.”

Do you understand what this means? This meaning is quite clear. Money and property are good things. In this world they have many uses, they satisfy our needs. With money, people buy food and drink. It can be used for treatment when we are ill. A doctor can be paid his fees. Medicines can be purchased. Clothes can be bought. Children’s school tuition can be paid for. All this can be done on the strength of money. It has been said that without money a person is swept around by the winds of time.

This is why wealth is greatly valued. The person who keeps his money safe is considered by all as wise. A fool and his money are soon parted.

But in life there are times when a person does not spend his money and keeps it safe: he is considered a miser, for example, a child is sick and its condition is worsening. The child’s father is wealthy but does not spend anything on the child’s treatment. Sometimes he takes the child to the village herbalist hoping that he can do something without much expense. Sometimes he takes the child to the local priest for a healing prayer. Daily, the child’s health is deteriorating. Everyone says that the child should be seen by a doctor but the father is not prepared to spend any money. In the end the child dies. Who would not curse such a wealthy but miserable father?

Everyone will say to him: Money is a good thing and should be valued and should be kept safe, but where a child’s life is concerned, money is nothing. It is for times sake like these that money is saved. His money should have been used to save his child’s life. A person who does not spend his money to save his own child’s life is indeed a person with an unfortunate outlook on life. He is not a human being but an animal. What value has money when compared to life?

Have you noted what has happened? It is quite clear. Money and property have their own value but life is worth far more than money. The person who keeps safely a thing of lesser value such as money, and wastes a thing of much greater value such as life, can never be considered an intelligent person.

And a person who sacrifices something of lesser value to save something of greater value is commended by all. This is the person who is wise.

We now move further.

Where a persons own life is concerned, there will be very few people who would not do anything to save it. Humans aside, even animals would be prepared to make every effort to preserve their own lives.

Look at an ant. What a lively little creature it is. Put your finger in its path and look at what it will do to avoid the danger it thinks has come before it. To save ones life is a passion within every living being.

No living thing wants to lose its life. Suicide is only committed by those  who have lost the power of reasoning, or by those whose minds are blinded by lunacy. Animals never commit suicide. Life is such that a person will sacrifice everything in order to survive.

It is obvious that life is very valuable. Without life, there would not be a world. Despite life being so precious, there are times when a person who saves his own life is despised, and the one who gives his life is celebrated.

For example: if a lecherous man were to assault an innocent young girl and she died fighting in the struggle to save her honor, she would be praised for her bravery in fighting off her assailant. Everyone would hold her name in high esteem, with respect for her courage. Her story would be told with pride. This is honor and virtue.

If man were traveling with his daughter and some perverse fiend made obscene advances towards her, then an honorable father would pounce like a cheetah to save his child and not fear in the least that such an action may lead to his own death. If, to save his daughters honor, the father gives his life then people will remember him with admiration and respect.

Why is this? It is because he acted upon this belief: Life is to be sacrificed for Honor. To preserve honor by sacrificing life is an act of high principle.            

Where we find fathers ready to defend their daughters honor with their lives, we will also find heinous people who, for the sake of a few pounds, will willingly take their daughters to men of evil intent. These people can be counted among the unbelievably wicked. They are immoral and debauched. In a corrupt environment they can even be found at the highest levels of society. However, no person with any degree of self=respect would associate with the,, despite the wealth they may procure from their promiscuous life-styles.

But the world will never look upon them with any lasting respect. Why is this? Because they have traded something of high value like honor for wealth, which even the most dishonest, can accumulate.

The person who sacrifices something of high value for an item of lower value falls from esteem. This is the reason why a soldier who flees from the battlefield would be too embarrassed to show his face in society. Instead of sacrificing his life for truth and justice, he chose to live. He e chose the lower value instead of the higher one. He deserted, instead of choosing death before dishonor. In the eyes of the people he commands no respect. His name is dirt. He did not act upon the rule: Life to be sacrificed for Honor.

But where saving a life is concerned, no person anywhere is any different. Whether one is living in Pakistan or in England, whether one is a dark-skinned African or a fair-haired American, a jungle-living pygmy or civilized city dweller, everyone will agree that survival and preserving life I vital to all.

But where honor is concerned, not only is there a difference in people but also in cultures. If an unmarried woman falls pregnant in the Muslim community, she may become so dejected with shame that she takes her life. In England, however, such a situation is not considered to be so serious, to the extent that if the child’s father were to marry her, the child would become legitimate in law.

Deep consideration needs to be given to Honor. In England it is said that, because in English society this is not considered immoral, that is why it is not immoral. The English say that in Pakistani society it is considered immoral, that is why Pakistanis consider it immoral.

The question is this: Is this the way to evaluate good or bad? To say that the thing, which a society decrees as good, becomes good and that which it proclaims as bad becomes bad?

This criterion is actually no criterion at all.

A true criterion is that something, which is good, should always be considered good and something, which is bad, should always be considered bad, even if the whole world comes to consider it to be good.

For those who submit to God, the criterion is His revealed Book, the Holy Quran. It tells us of things, which are of greater value, and the things of lesser value, and the lower-value things, which can be sacrificed for those of higher value. And also those things, which cannot be sacrificed under any circumstances.

Those things, which cannot be sacrificed for anything under any condition are called Permanent Values. The Quran tells us which are the Permanent Values. These are called Unchangeable Principles or God’s Immutable Laws.

The person who accepts the Quranic Decrees is called a Muslim. A governing body which preserves these laws and rules and judges according to them is called and Islamic Government.

Sexual Relations and Crimes by Ghulam Ahmed Parwez

Sexual Relations and Crimes

1. Adultery (Fornication).
a) Sexual relations with a woman other than the wife (who came under marriage bond) is called 'adultery'. Regarding the singularities of believers it is said: (23-5:6) "They are those who abstain from sexual indulgence; except with those joined to them in the marriage bond or captive females, (who, before the revelation of the Quranic injunctions, regarding the prevention of the institution of slavery), came into their possessions (47:4) and who, after coming under the marriage bond were given equal status with the wives). There is no reproach in conducting husband-and-wife relations with them."

After this it is said: (23:7); (70:29-31) "But those who indulge in any extra-marital sex, are transgressors, and that is a serious crime under the Divine Law (24:2)."

b) Adultery (fornication) is a crime and except in the case of rape, both man and woman are equally guilty. Thus it is said in Surah An-Noor (24th Chapter of the Quran): (24:2) "The woman and the man guilty of adultery, inflict on each of them one hundred lashes. Let not compassion move you in their case because it has been prescribed by Allah, if you believe in Allah and the life Hereafter (i.e. on the fact that since these are Allah's Commandments, their results are bound to appear forth) and let a party of the believers witness their punishment (so as to make sure that the punishment has been given according to Law)."

Nowhere in the Quran is it indicated that four eye witnesses, who have observed the act of fornication, are required to testify. For this, see under the heading "Acts of immodesty" (shameful acts leading towards 'zina') which shall be described later on.

c) The punishment for 'zina' is flogging with hundred stripes each for both man and woman. The punishment of 'stoning' is nowhere to be found in the Quran.

d) If a 'captive' woman commits adultery, her punishment is half as compared to a free believing woman: (4:25) "After slave women enters into wedlock and then become guilty of immodesty (adultery), her punishment is half that of a free woman; (24/4) because they were not brought up under circumstances conducive to a high character and thus, such acts were not considered blamable in their previous life; a high standard of behaviour therefore cannot be expected from them as in the case of a woman of nobility. It is necessary to keep such factors in view while handing out punishment."

An important principle can be inferred from it that while proclaiming judgement for a crime, the circumstances, the upbringing, and! the mental calibre etc. of the criminal ought to be kept in mind. That is what is meant by giving half punishment to a captive woman.

On the other hand it has been said that if the wives of the Nabi commit a crime, their punishment shall be double: (33:30) "O consorts of the Nabi! If any of you were guilty of evidently unseeming conduct, your punishment would be doubled. There shall be no difficulty in doing so, in view of its being a Divine Law, because your life has got to serve as a model for other women.

e) Do not create such circumstances that those under your protection are compelled to commit adultery. Thus it is said in Surah 'An-Noor' (24th Chapter of the Quran): (24:33) "Those of your grown-up girls (maids or slave women) who intend to get married, do not stop them from doing so, for the sake of making any worldly gain. This way they might be compelled to commit adultery. If anybody forces them to such conditions, there is provision in the Divine Law which protects them from this compulsion and provides them means of sustenance. (It is the duty of an Islamic State to provide them such protection)."

2. Sodomy and female to female manipulation.
If two men (or two women) are guilty of lewdness, give them suitable punishment. (The punishment has not been prescribed by the Quran). But if there exists a possibility of their correction, the court in its own opinion can forgive them. (4:16) Those two men who commit such shameful act, should be suitably punished; but if they show penitence, reform and mend their ways, they should be forgiven. There is room for forgiveness in the Divine Law (which in most cases becomes a blessing in checking crimes)."

The word in this verse is a masculine gender (i.e. two men) but by deduction it can also be "two women"; that is why we have included it in the heading above (which means two lesbian women. The Holy Quran has described homosexuality as the most hateful act in verses (7:81) and (27:55). This highlights the fact that such sexual acts are a crime.

3. Preliminaries that incite adultery.
a) Those women who commit such shameful acts which lead towards adultery, and four eye witnesses are available for this act, such woman shall be forbidden to leave their homes: (4:15) "If any of your women are guilty of shameful acts (which lead towards adultery) take the evidence of four reliable witnesses from amongst you against them; and if they testify and the crime is proved, confine them to houses, until death claims them, or Allah ordains for them some (other) way, (for example they get married, if they are unmarried)."

The punishment for adultery is mentioned in verse (24:2) and punishment for slandering (false accusation) in verse (24:4).

The word in this verse is often translated as 'adultery', but we do not consider it correct because the Quran has ordained 'a hundred lashes' as punishment for adultery (24:2) and here the punishment is 'confinement in the homes'; and thus it does not mean adultery. It means such immodest acts which, if not constrained, can result in adultery. That is why we have described it under the heading 'Preliminaries leading to adultery'. It is nowhere given in the Quran that witnesses are required to prove the commission of adultery.

b)If a married woman commits an act of lewdness, some amount can be reduced from her dower (at the time of divorcing her consequent to such an act). It has been described earlier under the heading 'DOWER'. (4:19).

4. Immodest actions.
a) Do not go near lewdness (immodesty), open or hidden; (6:152) and (7:33). Do not ever get close to immodesty either in thought or in action, be it open or secret.

b) The circulation of talks regarding acts of immodesty is prohibited. It is a crime to do so: (24:19) "Remember! Those who wish to propagate talks of lewdness among the believers, will have a grievous penalty in this life and in the life Hereafter. Allah knows (how destructive are such acts,) and you know not."

This includes all acts and means which cause diffusion of actual immodesty or thoughts about it.

c) There is room for forgiveness if those who commit such acts and mend their ways: (3:134) "Those of the believers, who commit an indecency, or having wronged themselves (or others) due to oversight or a slip, do not

persist with it and earnestly revert to Allah for forgiveness: by so doing they save themselves from the harmful effects of their wrongdoings. As a matter of fact, nothing can save them from the harmful effects of wrongdoings except turning towards the Divine Law."

5. Pestering honourable women or spreading gossips about them.
This is a heinous crime for which the punishment extends from withdrawal of their citizen's rights to death sentence.

In Surah Ahzaab (33rd Chapter of the Quran) it is said:(33:59) "O Nabi! Tell your wives, daughters and the believing women that they should let down upon them overgarments (when they come out of their homes) This is more proper so that they may be recognised (as noble women) and Allah is ever forgiving, merciful."

After this it is said: (33:60-61) "You take this precaution and if even after this the hypocrites and those in whose hearts is a disease and those who stir up sedition in the city, desist not, force shall certainly be used against them; then they will not be able to stay in as your neighbours for any length of time. They shall have a curse on them, wherever they are found; their rights of citizenship shall be confiscated. If even then, they do not mend their ways, they shall be seized and put to death mercilessly."

6. False accusation (Calumny).
a) One who makes a false accusation against honourable women, must produce four witnesses. If the accusation is proved to be false, his punishment is eighty stripes and after this his evidence shall not be accepted. However, if there is possibility of his correction, he can be excused. (24:4-5) moreover (24:23) and (60:12)

Chastity is an invaluable asset and a Permanent Value, therefore it must be firmly protected. Thus it is ordained: "Those who make a false accusation against chaste woman and produce not four witnesses in support (of their allegation), flog them with eighty lashes, and reject the evidence of such untrustworthy people; (confiscate their human rights) thereafter, if still they do not come to the right path, give them more severe punishment (24/23) _ for such men are wicked transgressors. However, if they discard their erroneous ways thereafter and mend (their conduct), they can be excused because in the Divine Law there is room for forgiveness and excuse, (with this, the casual criminal not only gets protection but also is not deprived of the means of sustenance)".

b) Anybody who raises a charge against his own wife (accuses her of adultery) and fails to produce witnesses, he should take an oath upon Allah four times and in the fifth oath invoke a curse of Allah. But if the wife takes a similar oath five times for her exoneration, she shall not be considered a criminal: (24:6-9) "And for those who raise a charge against their spouses and have (in support) no evidence except their own, the matter will be decided thus: they should bear testimony four times (with an oath) by Allah that they are solemnly telling the truth, and the fifth (oath) should be that they solemnly invoke the curse of Allah upon themselves, if they are telling a lie."

With this the wife shall be considered guilty. But it would avert the punishment from the wife, if she bears witness four times (with an oath) by Allah that (her husband) is telling a lie. And the fifth oath should be that she solemnly invokes the wrath of Allah on herself if (her accuser) is telling the truth.

c) If a person commits a crime and blames it on some other person, it shall be considered a double crime (on account of his own and that of false allegation on others): (4:112) "If any one falls into error or commits a crime and throws it on to one who is innocent, he carries (on himself both) a falsehood and a flagrant sin. As such he has loaded himself with a double crime (with the load of his own crime and the load of the false allegation)."

7. Privacy.
One should not enter other people's houses without permission. (24:27-29) "O you who believe! Enter not houses other than your own, until you have sought permission from and complimented those in them. This upkeep of social etiquette is best for you, so that your society may observe the highest principles of social living.

If you find none in the house, enter not until you have been permitted to do so: if you are asked to go back, go back without any feelings of displeasure. It will lead you to decency and Allah knows well all that you do. However, there is no restriction on you if you enter houses not used for living, which serve some (other) use for you (for example such houses in which is kept the common goods.) You may enter such a house but without any bad-intention. Remember that Allah's Law of Requital knows what you reveal and what you hide."

8. Rebellious women.
For this, first of all attempt should be made to make them realise their erroneous attitude. But if they are adamant, separate their beds temporarily and if they still do not mend their conduct, the court can give them corporal punishment [i.e. beating - (4:34)]. This has been described earlier under the heading 'Divorce'

What does Zakah mean?

 What does Zakah mean?
by G. A. Parwez  translated by Dr. Manzoor-ul-Haque 
Is Zakah the Tax of the Government? 
QUESTION 
Out of the five elements of Islam, Zakah is held to be the most importance. It is generally said if the owning continues to be owned for one year, paying 2.5 % on the amount of this owning, on the name of Allah, is Zakah. If this is the Zakah, then what is the difference between this and charity ? And if Zakah was paid to the government, then “what is the difference between it and the government tax ?” Kindly elaborate this issue so that ‘this’ canker stuck deep is removed. 
ANSWER 
The root of the word Zakah is Z-K-O, which means ‘to grow,’ ‘to flourish, ‘to bloom,’ ‘to blossom,’ ‘to develop’. So Zakah means ‘development,’ ‘nourishment,’ ‘growth,’ ‘flourishing’, ‘blooming and blossoming,’ ‘augmenting.’ The words – aqamoo a lss alata and waatawoo a lzzakata – have repetitively come in the Quran, and have come with stress. Hence the meaning of the word – waatawoo a lzzakata – became ‘to pay Zakah’. 
Think in the light of the aforementioned meanings of the word Zakah: What would ‘paying Zakah ’ mean? – It is nothing else but ‘ to provide for the nourishment, development – and growth of the others’. It means providing subsistence for the nourishment and development of the humans is the fundamental duty of the party of Momineen (the followers of Allah’s Laws). It may so be organized that the humans may attain the development of their potentialities. This development also encompasses the capacities, the potentialities of their physical life. In other words, it means the growth of the human body as well as the development and evolution of the human personality. On behalf of the party of Momineen, it is the System of the Government that discharges this duty. That is why it is given in the Quran. 22/41 
Allath eena in makkannahum fee al-ardi aqamoo a lss alata waatawoo a lzzakata 
There are the people who, when make establishment in the country, will establish the system of Salaat and arrange for the system of Zakah. 
You observed meticulously that the Quran has made the Islamic Government responsible for establishing the system of Zakah. 
It makes this clear that Zakah is not the name of charity. Individually we can pay charity on our own. For this purpose the establishment of our own governance is not a necessary condition. We used to pay charity during the Birth Government. Now the Indian Muslims can pay charity in the Hindu Government  - and they are paying it at present. The necessary condition of establishing our own governance for arranging the system of Zakah, makes the reality of Zakah clear. 
Now the question is this. How will the Islamic Government perform this honored duty (i.e. the duty of providing subsistence of development to the humans)? It is obviously necessary that firstly the means of production should remain under the control of the Government so that it may spend this production (subsistence) for the development of the needy. Secondly, whatsoever the members of the society may earn, be kept open in such a way that (after meeting their own needs) the State may take (as much as it may deem necessary) for arranging the system of Zakah (the nourishment of others). For this purpose, the Quran has neither fixed any rate, or any amount. It is the question of meeting the needs only. As such, it has said to the extent that after meeting the needs of the individuals, what ever becomes surplus can all be handed over to the State so that it may be able to arrange for others’ nourishment (Zakah) with it. (Consult 2: 219) 
Page 1 of 2What Does Zakah Mean?
2/13/2010http://www.tolueislam.com/Parwez/QD/QD_1_04_01.htm
But it is evident that such type of State System will be established gradually. In the mean time when such a System is still in the process of being, (in today’s terminology) contributions and gifts from the party of Momineen will be accepted. The Quran has used the term Sadaqah for it. 
This was the exposition of Zakah in the Islamic System of Governance. But when that System remained no longer in vogue, dualism crept in Deen and politics. The Quranic exposition of Zakah (i.e. arranging for the development of the humans) went out of sight – The Government started levying its own tax and the religious priesthood burgeoned its own tax under the nomenclature of “Zakah”. So far as were the destitute and the needy, it was made incumbent upon the well off to give charity to them. This process is still continuing. The people pay government tax and Zakah separately – and the charity is kept as a distinct separate entity from these two. It is so much so that whatever the Quran had ordained for the Sadaqah were thought of related to Zakah. For example, it is usually said that the Quran has given eight expenses of Zakah although these very expenses are of “Sadaqah,”and are not of Zakah (6: 60)
From the aforementioned particulars, it would have become evident that at present, there are either the Government Taxes or the charity – whether it is determinably named as Zakah or indeterminately as Sadaqah or charity. Zakah (i.e. providing subsistence of nourishment to the members of the society) is neither considered the duty of the Government nor of the public. But “Paying Zakah” will be the duty of the government in the Islamic System of governance. And for this purpose, the members of the party of Momineen will keep whatever-is-surplus-to-their-needs open for others so that as-much-is-deemed-necessary is spent over the nourishment of others. Then there will be no need of charity on individual basis. At present the honor of the one who accepts charity is crushed. But when arranging for the system of Zakah becomes the responsibility of the Islamic System of governance, everyone takes it as of ones own right and no one feels indebted to anyone. The Quran suggests charity as the emergent and the timely cure for meeting the needs during the interim period and takes Zakah as the basic duty and compulsory mode of the Islamic System. This is, in real sense, the reality of Zakah from the Quranic point of view.

Taraweeh by Tolueislam

TARAWEEH 
A person from Lakhnow (India) writes:
The Hanafees say there are twenty rak’ahs of Taraweeh to be offered daily as compulsory Sunnah in Ramadan; but Ahl-i-Hadith and Shias are not convinced with it. To the Ahl-i-Hadith Taraweeh and Tahajjud are one and the same thing; the number of rak’ahs in both is eight; they talk of the twenty rak’ahs of Taraweeh as schism – an innovation. There have remained and are continuous happenings of bickering over this issue among the Hanfees and the Ahl-i-Hadith. What is your research about Tarweeh? . . . The Hanafees confess this fact that there was no practice of offering Taraweeh before the saga of Hazrat Umar, even then they consider the renouncers of Taraweeh as sinful. What is its genuineness? 
TOLU-E-ISLAM 
There is no mention of Taraweeh in the Quran. These were initiated at the times of Allah’s Messenger or of Hazrat Umar’s. This is a question of history. The Shias and Sunnees have disagreement over it. Everyone is aware of these discussions and controversies. On the question whether the number of rak’ahs in Taraweeh is eight or twenty, there is disagreement within the Sunnees itself. And no one is unaware of these debates. Tolu-e-Islam does not revel in such debates. Its precept in the matters not mentioned in the Quran is self-explanatory. 
Islam is the name of the life of preservation of the self within the boundary walls of the Quran. For this purpose, it is necessary that the human (Muslim) must know as to what are the boundary walls of the Quran and along with it, he must also get himself up for self-control. The month of Ramadan is the specific instrument for inculcating and substantiating each of these two matters. In the modern terminology, call it a Training Camp or a Refresher Course. The fasting makes the human get himself up for leading striven-life through self-control. And its fixing is in this month, wherein the beginning of revelation of the Quran was initiated. It brings this stark fact to the fore-front that special arrangements during this Training Course should be made for gushing forth the entire Quran to the striven-people (Mijahideen) so that they may fully comprehend as to what the connexion of “the sword and the Quran” is with each other and how these two come to be the instrument for safeguarding each other. It appears that the Islamic system of the First Era, in order to bring the Quran to the mind of the people all at the lame time, devised this method – and method is now being performed only to acquire the reward of a virtuous act (Sawaab). It is because the way the Quran is recited now, during the Taraweeh, is neither understood by the Quran-conner who cause others to hear it as to what he had recited, nor do their disciples in the congregation comprehend it as to what they have listened. And it is obvious that the way the words of the Quran are repeated and heard without being understood cannot make the exposition of the Quran understandable. And neither it can be known which design of life it carves for us. When the system of caliphate based on the precept of Nabuvva is established, its job will be to oversee where the revamping is essential in our traditional mores and cores. It will then be the time, whence-fore the correct concept of “Sin and Sawaab ” comes to the fore -view. ( 1956 )