Abdul Rahman Mojahed

------------------------الربيع العربي من منظور إسلامي------------------

2012-01-21T10:08:00.001-08:00

شهدنا في الآونة الأخيرة ما يسمى بثورات "الربيع العربي". وحيث أن هناك جدل متصاعد حول آثارها وما إذا كانت هذه الآثار إيجابية أم سلبية على العالمين العربي والإسلامي وما إذا كانت هذه الثورات يجيزها الإسلام وما إذا كانت تقدم الحل الصحيح للوضع العربي المتردي أصلا في العصر الحديث، فقد حاولت بحث الموقف الإسلامي من هذه الثورات ومناقشة ما إذا كانت هذه الثورات تمثل حلا مناسبا للمشهد العربي الذي أصبح من الأمور التي يرثى لها في الواقع البشري.

وبدون الحاجة إلى الخوض في نموذج بعينه لإحدى هذه الثورات، سأقدم مناقشة لما ينبغي أن تكون عليه الدولة الإسلامية والمخرج لها في حالة الزيغ عن النموذج الإسلامي الصريح في ضوء كتاب الله وسنة رسول الله صلى الله عليه وسلم.

وبادئ ذي بدء، علينا أن نقر بالحاجة إلى وجود الحاكم في المجتمع الإنساني. فعلى الرغم من أن أديانا مثل الدين الإسلامي تفصل حقوق وواجبات كل فرد بالمجتمع الإسلامي وكيفية ضمان المصلحة العامة ودرء المفسدة العامة، إلا أنه لازال هناك حاجة لشخص ما يتولى التأكد من أن كل فرد في المجتمع يتلقى حقوقه من إخوانه وأنه يؤدي واجباته على أكمل وجه حتى يحصلوا هم أيضا على حقوقهم منه وحتى يكون هذا الشخص العقل المدبر الذي يحقق المصلحة العامة لرعيته ويبعد أي نوع من أنواع الضرر عنهم.

يتكون أي مجتمع إنساني من أفراد ذوي خلفيات وطرق تفكير وثقافات مختلفة. ومهما فصلت حقوقهم وواجباتهم ومهما حددت أو أقرت حدود حرياتهم، قد يطالب بعض هؤلاء الأفراد بمزيد من الحقوق بدون وجه حق، كما قد يقصروا في أداء واجباتهم تجاه إخوانهم في المجتمع أو يتجاوزا الحدود المقررة لحريتهم، وبالتالي ينتهكون حريات غيرهم.

ولذلك، لابد من حاكم لتنظيم حركة المجتمع وتقنين تصرفات أفراده، كما أن عليه أن يتأكد من أن كل فرد في هذا المجتمع يتلقى ما يستحقه من حقوق بدون المطالبة بمزيد من الحقوق غير المستحقة وبدون سلب بعض الحقوق الواجبة لهذا الفرد ظلما وعدوانا على يد أحد إخوانه في المجتمع. وعلى هذا الحاكم أيضا أن يتأكد من أن كل فرد يؤدي واجباته التي هي في حقيقة الأمر حقوق لإخوانه من أفراد المجتمع الآخرين دون التقصير في أي واجب من هذه الواجبات. وعليه أيضا أن يضمن أن كل فرد يمارس حريته الشخصية ممارسة كاملة دون التعدي على حريات الآخرين أو تعدي الآخرين على حريته. وبهذا يحافظ هذا الحاكم على التوازن والنظام والعدالة في مجتمعه.

وحتى يؤدي هذا الحاكم هذه المهمة على أكمل وجه، لابد أن يتمتع هذا الحاكم ببعض الخصائص التي يفترض أن تؤهله لأداء هذه المهمة. فمن المفترض أن يكون هذا الشخص أكثر أفراد المجتمع أو على الأقل من أكثر أفراد المجتمع تدينا وكفاءة وأهلية وجدارة بالثقة. ولقد تجسد ذلك النموذج في النبي صلى الله عليه وسلم وخلفائه الراشدين من بعده.

ولأن كل ابن آدم خطاء، فقد يخطئ هذا الحاكم كما قد يصيب. ولذلك، فهناك حاجة أيضا إلى هيئة استشارية تقدم له المشورة اللازمة لمنظومة سليمة لاتخاذ القرار. ولابد أن يكون أعضاء هذه الهيئة على نفس القدر الذي يتمتع به الحاكم من الخبرة والكفاءة والأهلية والأمانة، على أن يلتزم هذا الحاكم بمشاورة هذه الهيئة والاستجابة إليها وطلب المشورة منها كلما تطلب الأمر ذلك بل والنزول على هذه المشورة إذا كان فيها مصلحة للرعية. فلقد كان من الواجب على رسول الله صلى الله عليه وسلم نفسه وهو أكمل الخلق مشاورة أصحابه فيما لم يرد به نص عملا بقوله تعالى: "وشاورهم في الأمر فإذا عزمت فتوكل على الله" (آل عمران: 159).

وبهذه الطريقة، تضمن الحكومة أن كل فرد بالمجتمع يحصل على حقوقه ويؤدي واجباته ويمارسه حريته بشكل كامل مع مراعاة تحقيق المصلحة العامة ودرء المفسدة العامة قدر الإمكان.

ومع ذلك، قد يصبح الحاكم وبطانته أحيانا من شرار الخلق. ولا يكون ذلك إلا عندما تصبح الرعية نفسها من شرار الخلق أيضا. فمن غير المتصور أن يحكم أمة صالحة حاكم طالح أو حكومة صالحة. فالأنظمة الحاكمة ما هي إلا نخبة انتقائية من المجتمع. فإذا كانوا من شرار الخلق، فلا يكون مرجع ذلك إلا إلى حقيقة لا مفر منها وهي أن غالب أفراد المجتمع من شرار الخلق، فكانت النتيجة أن كانت صفوتهم ونخبتهم من شرار الخلق مثلهم.

يقول الله تعالى في كتابه الكريم: "وكذلك نولي بعض الظالمين بعضا بما كانوا يكسبون" (الأنعام: 129). ويذكر أن رجلا من الخوارج جاء إلى على بن أبي طالب ـ رضي الله عنه ـ وقال له: يا على، ما بال الناس انتقضوا عليك ولم ينتقضوا على أبي بكر وعمر؟ فقال له: إن رجال أبي بكر وعمر ـ رضي الله عنهما ـ أنا وأمثالي، أما أنا فكان رجالي أنت وأمثالك، أي: ممن لا خير فيه.

ويذكر أن أحد ملوك بني أمية سمع مقالة الناس فيه، فجمع أشراف الناس ووجهاءهم وكلمهم ـ وأظنه عبد الملك بن مروان ـ وقال لهم: أيها الناس، أتريدون أن نكون لكم مثل أبي بكر وعمر؟ وقالوا: نعم! فال إذا كنتم تريدون ذلك فكونوا لنا مثل رجال أبي بكر وعمر!! فالله سبحانه وتعالى حكيم، يولي على الناس من يكون بحسب أعمالهم، إن أساؤوا فإنه يساء إليهم، وإن أحسنوا أحسن إليهم .

ومن هذا المنطلق، يمكننا القول بأنه عندما يتولى شرار الخلق زمام الأمور بمجتمع ما، فإن هذا مؤشر على وجود العديد من العلل الدينية والأخلاقية والاجتماعية المتفشية في هذا المجتمع. ولن تعالج هذه العلل بالإطاحة بالنظام الحاكم لأن هذا العمل لن يجدي في مثل هذه الأحوال ويرجع السبب في ذلك ببساطة إلى أن النظام البديل سيكون قوامه أيضا من شرار الخلق طالما أن المجتمع لم يخضع لمنظومة إصلاح مطردة ولم يشهد تغييرا جذريا، ناهيك عن الفوضى والاضطراب اللذين ينجمان عن غياب النظام في المجتمع. فالنظام الحاكم في حالة دول الربيع العربي على الأقل مرادف للنظام العام في الدولة. ومن ثم، فإن الإطاحة بنظام الحكم تعني نشر الفوضى والاضطراب في المجتمع، ولا يخفى على أحد أن ذلك أضر على المجتمع من مظالم هذه الأنظمة مهما كان ضررها. وتتجلى هذه الفوضى والاضطراب وانعدام الاستقرار بكل وضوح فيما نشهده الآن فيما يسمى بدول الربيع العربي ولاسيما مصر وليبيا وسوريا واليمن والبحرين.

وللأسف، زاد ما ذكرناه من حالة انعدام النظام من المظالم وفاقم من الأوضاع المتردية بالفعل في العالم العربي. فمنذ اندلاع الثورة في مصر على سبيل المثال، جرت العادة بأن يطالب كل فرد بالمجتمع بمزيد من الحقوق التي لا حق له فيها من الآخرين وأن يقصر في واجباته تجاههم وأن يفرض وجهات نظره وتوجهاته سواء فيما يتعلق بالشئون الداخلية أو الخارجية على الآخرين وأن يطالب بحرية مطلقة لا تعرف حدودا، ومما لا شك فيه أن ما لذلك من مفاسد قد فاق ما له من مصالح على المستويين الفردي والمجتمعي.

ولحسن الحظ، أخبرنا النبي صلى الله عليه وسلم بالمخرج من هذا المأزق. فعن عبد الله قال: قال لنا رسول الله صلى الله عليه وسلم "إنكم سترون بعدي أثرة وأمورا تنكرونها" قالوا "فما تأمرنا يا رسول الله" قال "أدوا إليهم حقهم وسلوا الله حقكم". (رواه البخاري في صحيحه)، وروى ابن عباس أن رسول الله صلى الله عليه وسلم قال: "من كره من أميره شيئا فليصبر عليه، فإنه من فارق الجماعة شبرا فمات فميتته جاهلية". (رواه البخاري في صحيحه)، وفي رواية "من كره من أميره شيئا فليصبر، فإنه من خرج من السلطان شبرا مات ميتة جاهليةً".

ويمكننا أن نستخلص مما سبق من أحاديث رسول الله صلى الله عليه وسلم أن النبي يحض المسلمين على معالجة السبب قبل المسبب. فالسلطان الجائر أو الحكومة الجائرة ما هما إلا مجرد مسببان، أما الأمة الظالمة لنفسها فهي السبب. ومن ثم، فإننا إذا استطعنا التغلب على المسبب، فقد يتمخض السبب عن مسببات أخرى. أما إذا تغلبنا على السبب، فلن يكون هناك أية مسببات أخرى بعد.

ويصف النبي صلى الله عليه وسلم الحل الصحيح. فهو يشير ضمنا إلى أن السلطان الجائر لا يوسد الأمر إلا إذا كان أفراد الرعية لا يؤدون الحقوق لبعضهم البعض، بمعنى أنهم يقصرون في واجباتهم تجاه بعضهم البعض. وبالتالي، فإنهم إن أدوا واجباتهم تجاه بعضهم البعض أولا، فلهم حينئذ أن يسألوا الله حقوقهم. وحينئذ، سيجعل الله لهم مخرجا ويمكنهم من الحصول على حقوقهم.

وفي أكثر من موقف، حذر النبي صلى الله عليه وسلم من الخروج على الحاكم المسلم أو نظامه لأن ذلك سيكون له تأثير أخطر بكثير من الظلم الذي كان يمارسه هذا الحاكم أو النظام. وكأن النبي صلى الله عليه وسلم كان قد اطلع على واقع العرب الآن قبل أكثر من ألف وأربعمائة عام.

وعليه، فإن نشر العدل والعدالة والمساواة أمر راجع إلى الرعية أولا ثم الحاكم. فإذا ما أرادت الرعية إقامة هذه المبادئ وفرضها، فلن يستطيع الحاكم أن يعارضها ولن يكون منه إلا أن يستجيب لها. إنها الإرادة الشعبية التي تلهم الحكومات وتوجهها وليس العكس. فليس لحاكم أن يرعى الظلم إلا عندما تقبل الرعية ذلك أو لا تقاومه على الأقل.

وهكذا، فإذا ما باتت أمة تأن من وطأة سلطان جائر، فلتتيقن من أن ذلك مرده إلى عدم أداء كل فرد بها لواجباته على ما يرام. وينبغي أن ينظر إلى ذلك على أنه السبب الذي ينبغي التعامل معه أولا وقبل كل شيء. فحتى ينعموا بالعدل، على هؤلاء الأفراد أن يؤدوا واجباتهم على أكمل وجه أولا. ألا يستحي إنسان من أن يطالب بحقوق كاملة بدون أداء الواجبات بإتقان. يقول الله تعالى: "وقل اعملوا فسيرى الله عملكم ورسوله والمؤمنون وستردون إلى عالم الغيب والشهادة فينبئكم بما كنتم تعملون" (التوبة: 105)

فإذا افترضنا أن أفراد مجتمع ما يؤدون واجباتهم تجاه بعضهم البعض على أكمل وجه، فمن البديهي أن كل فرد منهم سيتلقى حقوقه كاملة من إخوانه. فالظلم في المجتمع إنما ينشأ من التقصير في الواجب أو سوء أداء هذا الواجب من جانب عدد كبير من أفراد المجتمع وهم من يستخدمهم الطغاة لنشر الظلم بين العباد. ومن ثم، فإنه كلما أدى الأفراد واجباتهم بإخلاص، كلما قلت فرص الظلم وزادت فرص العدل لأن الطغاة لن يجدوا من الناس من يستعينوا بهم على نشر ظلمهم.

وبناء عليه، فإن العدل قد تفرضه مبادرة شعبية يطلقها أفراد المجتمع بشكل غير رسمي. وعندئذ سيستجيب الحاكم لرعيته مهما بلغ من الاستبداد والطغيان. وجدير بالذكر في هذا المقام أن نشير إلى دور أهل الحل والعقد في إصلاح هذا الحاكم وإقناعه بالاستجابة لمطالب شعبه. عن أبي سعيد الخدرى أنه قال: قال رسول الله صلى الله عليه وسلم: "أفضل الجهاد كلمة عدل عند سلطان جائر". (رواه الترمذي)

فإذا باءت الإرادة الشعبية وجهود أهل الحل والعقد في إصلاح السلطان الجائر بالفشل، فبإمكان الأمة الآن مقاومة شروره لأن شوكتهم ستكون أقوى من شوكته. وقد تدعو الضرورة إلى خلع هذا السلطان، وفي هذه الحالة سيخلع بكل سهولة لأن المسألة حينئذ ستكون مسألة استبدال واحد أو نيف من أولي الأمر وليس إطاحة بنظام حكم كامل. وهكذا ستظهر الإرادة الشعبية الصالحة على الطغيان بأقل خسائر وأكثر مصالح.

وأخيرا، يقول الله تعالى في كتابه العزيز: "وأطيعوا الله والرسول ولا تنازعوا فتفشلوا وتذهب ريحكم واصبروا إن الله مع الصابرين" (الأنفال: 46).

The Arab Spring from an Islamic Perspective

2012-01-08T20:44:00.000-08:00

Nowadays, we are witnessing the so-called “The Arab Spring” revolutions. Since there is growing controversy over their effects, either positive or negative, on both the Arab and Muslim worlds and whether they are permitted by Islam and whether they provide the right solution to the currently deteriorating Arab situation in the present day world, I have tried to examine the Islamic attitude towards such revolutions and argue whether they may serve as a suitable solution to the currently lamentable Arab scene.

Without having to deal with a specific instance, I will provide a discussion of how the Muslim state should look like and the way out in case of deviation from the purely Islamic model as derived from the Book of Allah and the tradition of Prophet Muhammad, peace be upon him.

First of all, we have to recognize the need for a ruler in the human society. Though such religions as Islam details the rights and duties of each member of the Muslim community and how the public interest should be ensured and public disadvantage should be avoided, there is still a need for somebody in charge to make sure that every member gets his right from his fellow members and that he duly carries out his duties so that they will equally get their rights from him and act as a mastermind to achieve the public interest and keep away any sort of harm from his subjects.

Any human society consists of members with different backgrounds, ways of thinking and cultures. No matter how well-expounded their rights and duties may be, and how identified or recognized the limits of their freedom may be, some of such members may undeservedly claim for more rights, fall short of their duties towards their fellow members of the same society or transgress the established limits of their freedom, thus violating the freedoms of others.

Therefore, there must be a ruler to organize the society and regulate the actions of the members of the society. He should make certain that each member receives his due rights without claiming for more undeserved rights or having some of his rights wrongfully stripped by another fellow member of the society. He should also make sure that each member does his duties which are, in fact, the rights of his fellow members, without falling short of any of them. He should also warrants that each member fully exercises his individual freedom without encroaching on the freedoms of his fellow members or having his freedom encroached on by them. Thus, such a ruler maintains balance, order and justice in his society.

To perfectly carry out such a mission, such a ruler should have certain qualities that are supposed to qualify him for the job. He is expected to be the most or at least one of the most religious, efficient, eligible, trustworthy and reliable members of the society. This was embodied in Prophet Muhammad and his rightly guided caliphs after him.

Since it is true that to err is human, such a ruler may make a mistake or error. So there is still a need for such a consultative body to offer him advice necessary for proper decision making process. The members of such a body must be as expert, efficient, reliable and honest as such a ruler who is under an obligation to consult, respond and turn to them for advice every now and then.

In this way, a government will guarantee that every member fully gets his rights, carries out his duties and exercises due freedom, with public interest ensured and disadvantage averted as far as possible.

However, both a ruler and his entourage, sometimes, become evil people. This case is likely to take place in a given society only when the subjects themselves turn nasty. A good nation is unlikely to be ruled by an evil ruler or government. Regime members are none but a selective pick of the society. So if they happen to be wicked people, this can be attributable only to the fact that most of such society members are wicked people that the pick of them are evil people like that.

Allah says in the Qur'an: "Thus do We put some sinners in charge of others as requital for their deeds." (Al-An`am: 129). It is reported that a Kharijite (dissident) man came to `Ali ibn Abu Talib, may Allah be pleased with him, and wondered: "O `Ali, why have people revolted against you though they did not revolt against Abu Bakr or `Umar (earlier caliphs)?" He replied: "Abu Bakr and `Umar used to rule over me and people like me, whereas I rule over you and people (i.e. evil people) like you."

Again, it is related that an Umayyad caliph heard that people were criticizing him. So he summoned the notables and dignitaries and said to them: "O people, do you want me to be like Abu Bakr and `Umar?" They replied: "Yes." He then said, "Well, if you want that, let you be such subjects like those of Abu Bakr and `Umar. Allah, Glorified and Exalted be He, is All-Wise and He puts in charge of people those ones with similar manners. If people are bad, they will be given bad government. If they are good, they will be given good government."

Therefore, when evil people rise to power, this serves an indicator of several religious, ethical and social maladies in the society. Such maladies will not be remedied by ousting the regime for this action will not help, simply because the alternative regime will be still evil as well, so long as the society is not systematically reformed and radically changed, not to mention the ensuing chaos, disorder, and disturbance in the absence of order. A regime is, at least in case of the Arab Spring countries, synonymous with order. Therefore, to overthrow a regime is to spread turmoil and chaos in the society, which are far more harmful than the injustices done by the regimes, no matter how grave they may be. Such turmoil and instability are clearly observed in the so-called Arab Spring countries, especially Egypt, Libya, Syria, Yemen and

Bahrain

Unfortunately, the above-mentioned lack of order has intensified injustices and aggravated the already deteriorating situations. From the revolution on, for example, in Egypt, it has become a custom that each member of the society claims for more undeserved rights from his fellow members, falls short of his duties towards them, forces his views, either on the internal or external affairs, on others and pleads for such absolute freedom that recognizes no limits, thus bringing more harm than benefits, both on the individual and communal levels.

Fortunately, the Prophet foretold the way out of the stated ordeal. Abdullah narrated that the Messenger of Allah said to them: “You will see after me selfishness (on the part of other people) and other matters that you will disapprove of.” They asked, “What do you order us to do, O Messenger of Allah (under such circumstances)?” He said, “Pay their rights to them (to the rulers) and ask your right from Allah." (Recorded by Al-Bukhari)

Ibn Abbas narrated that the Prophet said, “Whoever disapproves of something done by his ruler then he should be patient, for whoever disobeys the ruler even a little (little = a span) will die as those who died in the Pre-Islamic Period of Ignorance. (i.e. as rebellious sinners)." (Recorded by Al-Bukhari)

Another report reads: the Prophet said, “Whoever notices something which he dislikes done by his ruler, then he should be patient, for whoever becomes separate from the company of the Muslims even for a span and then dies, he will die as those who died in the Pre-Islamic period of ignorance (as rebellious sinners)." (Recorded by Al-Bukhari)

As can be concluded from the above statements, the Prophet urges Muslims to address the cause rather than the effect. An evil ruler or government is just an effect, while an evil nation is an evil cause. Hence, if we manage to handle an evil effect, the evil cause will generate another evil effect. But if we manage to handle the evil cause, there will be no evil effect any more.

The Prophet prescribes the right solution. He implies that an evil ruler can come to power only if his subjects do not give due rights to one another, i.e. fall short of their duties towards one another. Consequently, if they properly do their duties towards one another first, then they can ask Allah to give them their rights. At this time, He will make a way out for them and enable them to receive their rights.

In more than one situation, the Prophet warned against dissenting from the Muslim ruler or his regime because that will have more serious impact than the injustice done by such a ruler or regime. The Prophet seems as if he foresaw the status quo of Arabs nowadays.

Accordingly, dispensing justice, fairness and equality is up to subjects first and then the government. If subjects are willing to establish and enjoin such principles, the government will not be able to oppose them and it will be then able only to respond to them. It is the popular will, which inspires and guides governments. A government can foster injustice, inequality or unfairness only when its subjects accept or at least do not resist that.

Thus, when a nation finds out that its ruler or government is unjust, it should know for a certainty that its members do not properly do their duties. This should be seen as the cause that should be dealt with first. To enjoy justice, such members should appropriately carry out their duties first. It is shameless enough of a man to claim for full rights without adequate performance of his duties.

Supposing that the members of a given society properly fulfill their duties towards one another, it is intuitive that they will give full rights to one another. Injustice in a certain society arises from either dereliction or improper performance of duty by a large number of the society members whom are used by a tyrant to spread injustice. Thus, the more sincere members carry out their duties, the less chances of injustice and the more chances of justice will be for a tyrant will not find those people whom he can use to spread injustice.

Therefore, justice may be enjoined by virtue of a popular initiative unofficially launched by the society members. A ruler then will surely respond to them, no matter how despotic he may be. It is the role of the Muslim elite to reform him and convince him to respond to his people's demands. Abu Sa`id Al-Khudry reports that the Prophet said: "The best Jihad is proclaiming the truth in front of an oppressive ruler." (Recorded by Al-Tirmidhy)

In case both the popular initiative and the elite efforts fail to reform such an oppressive ruler, they can then resist his evil influence as their influence will grow stronger than his own. He can then be deposed quite easily for it will be then a matter of replacing somebody or some people in power rather than a whole regime. Thus, the righteous popular will defeats tyranny with minimal losses and maximal benefits.

After all, Allah says in the Qur'an: "And obey Allah and His Messenger, and fall into no disputes, lest you lose heart and your power depart, and be patient and preserving for Allah is with those who patiently preserve." (Al-Anfal: 46)

Serving Up Faith: Recipes, Cooking Tips and Inspirational Stories

2012-01-04T11:29:00.000-08:00

Towards a 12-month Ramadan

2011-12-24T11:06:00.001-08:00

Now, the holy month of Ramadan came to an end. It is time for reward and requital after, hopefully, passing the test successfully. Now, in the daytime, one can enjoy oneself, eat, drink, put on perfume and, if married, have sexual intercourse, but without extravagance. However, it is the divine norm for believers that the hardship and difficulty they may experience are always coupled with ease and relief. God says: "Surely, hardship is coupled with ease. Indeed, hardship is coupled with ease." (94: 5,6)

A Muslim should bear in mind that Ramadan is not intended for causing people to undergo suffering without a good reason or the feast is the end to which such a hard experience is brought. Ramadan is an intensive training period, which is supposed to make true believers of average Muslims. God says: "O you who believe! Fasting is prescribed for you, as it was prescribed for those before, so that you may be pious." (2: 183)

Additional practices are introduced to insure that the spiritual aspect of man will be enhanced. Ramadan is such a refresher course that renews the faith and resolve of Muslims. A higher level of faith is required throughout the month to guarantee that one's faith will be affirmed or at least maintained throughout the year. Stricter rules are imposed so that the softer customary ones will be properly observed.

Ramadan is the Islamic yearly overhaul where Muslims have their defects and shortcomings repaired, spiritual performance improved and self-control tightened. It is such a time period where a Muslim is enabled to overcome the Devil and his own weaknesses. It is the time of spiritual immunization and moral reinforcement. It is the battle where he is well fortified and supported for an easy victory over sin and the innate human tendency towards disobedience.

Especially for those Muslims who do not have full self-control and cannot defeat Satan elsewhere in the year, Ramadan is prescribed as a divine assistance for more self-restraint and strength in the face of Satan and his followers. Throughout Ramadan, a Muslim is expected to fight against himself and the satanic insinuations to be better in the sight of God.

At the end of the month, a Muslim is supposed to be more able to confront the Devil and his own susceptibilities so that he will be a more devout servant of God and more efficient builder of this universe.

Hence, Ramadan should be viewed as only such an experience or training period from which he should benefit and avail himself as much as possible and whose positive outcome should be maintained throughout the year. Even the least faithful Muslims feel a transformation and change, albeit minimal, that indicates that improvement is possible and it is determination, which is lacking.

Thus, Ramadan is essentially designed to boost pluck and develop firm will so that it will be easy for even an average Muslim to develop a truly Islamic character and a more balanced personality. The holy month is ultimately aimed at proving the fact that the defeat of Satan, as well as human vulnerability, is something quite possible and it is man who decides to defeat or get defeated by him.

Finally, it is worth noting that just as body is developed by hard physical effort and bodily exhaustion as represented in workouts and vigorous exercises, soul requires equal spiritual effort and moral exhaustion for development.

Fasting: the Key to Self-restraint and Spiritual Transformation

2011-08-17T08:43:00.000-07:00

It goes without saying that man, if good, is the most favorite being in this universe in the sight of God. God says: "Verily, we have honored the children of Adam…" (17:70) Man is the angel that can do evil and the Devil that can do good. He is put to the test and then he may prove the best of the whole creation or a devil shaped human being. It is choice that makes him either the best ever or otherwise the worst ever. If he opts to do good, he will be better than angels because he will become an angel by choice unlike the heavenly angels who are good and do good with no choice.

However, there are several enormous challenges that arise in man's way to superiority to all creatures of Allah. There is the Devil who vowed to lead all mankind astray. God says: "He said: 'then, by Thy Power, I will put them all in the wrong…'" (38: 82) There is always innate human vulnerability to sin thanks to the earthly shape of the soul which assumes the form of a physical body. Unfortunately, the above two effects often find their way to man. That is why most human beings are regretfully doomed.

Man is composed of four main components, two of which are favorable and the other two are not. Every body of us has spiritual, rational, physical and emotional components, with the first two conducive to superiority and the second two leading to inferiority, especially if heavily indulged. Hence, man is instructed to strike a balance between such components so that he may prosper in this world and the one to come.

Similarly, he is forbidden to pay more attention to the unfavorable components lest he should be misguided and inevitably lose way. It is driven home to him that such components have secondary roles to play in his life. They are to serve the other two components. So they should be given less attention. However, they should not be neglected for they can be favorable but only if they are rendered fully controllable and refined though they are still more associated with the worldly, transient aspect of man's structure.

Consequently, man is commanded to avoid such effects that may keep the stated components out of control or cause them to overshadow the more important components. A body of measures is prescribed for man to ensure that the two favorable components will be always in command of the other two components, not vice versa. Such measures are daily, weekly and periodical.

In particular, the daily prayers, for example, are offered to alert the favorable components and give them priority over the other less favorable components. Likewise, Friday prayers are observed to refresh the stated favorable components. Periodical practices include but are not limited to almsgiving, fasting and pilgrimage. There are so many exercises that are prescribed for man to make sure his body is subjected to his soul, not vice versa.

Fasting is one of the most effective means of resisting temptations and overcoming sensuality. More instrumental in restraining self and cultivating sentiment, fasting is recommended all along the line. Allah says: "O you who believe! Fasting is prescribed for you, as it was prescribed for those before, so that you may learn self-restraint." (2: 183) Nevertheless, it is made obligatory during only one lunar month, namely Ramadan, throughout year. Beyond this month, fasting is still recommended as a supererogatory act.

Throughout the time of fasting, a Muslim is prohibited from yielding to the requirements of his body or responding to the dictates of his strong feelings. Abu Huraira reported that Prophet Muhammad said: "When anyone of you gets up in the morning in the state of fasting, he should neither use obscene language nor do any act of ignorance. And if anyone slanders him or quarrels with him, he should say: 'I am fasting, I am fasting.'" (Agreed upon hadith) A fasting Muslim should not have any drink, food, sexual intercourse, perfume or a nasty strong feeling no matter how much he is excited.

For a full month, a Muslim should do such a spiritual and rational exercise so that he will be enabled to have full control over his bodily desires and strong feelings. At the end of the month, he is supposed to be more able to control his body and affection throughout the year. Out of this month, a Muslim can still volunteer to offer fasting to reinforce and consolidate the self-restraint ability.

As a matter of fact, such a spiritual exercise is hard enough as a Muslim is required to abstain from doing even lawful things. In the daytime, he cannot have such enjoyment which is permissible at night and any time else in the year. He abstains from having such enjoyment by choice, under no duress or coercion.

By so doing, a Muslim grows more likely to be responsive to the divine guidance by doing which he is commanded to do and averting what he is forbidden to do. Thus, prosperous he will be in this world and the Hereafter.

Islam: A True Religion for the Weak

2010-11-15T08:05:00.000-08:00

As a matter of fact, man stands in need of religion for guidance and inspiration. No matter how many powerful faculties he may have, he is still deficient and dependent simply because man’s physical power is still inferior to that of most other creatures and his mental power is also still imperfect. Man is not the most ever able-bodied creature, nor is his knowledge thorough or all-embracing. He has a weak structure when compared to other fellow creatures. His mentality is not more than a virtual memory which only stores such information which is entered into it, whether or not it is accurate. Thus, the human intellect only relies on experiences and situations to which man is exposed. Hence, man’s knowledge is nothing but his life experience, with all of its pros and cons.

Therefore, man can depend on neither his physique nor his reason; both are imperfect. Only aware of things that directly come into contact with his mental faculties in the absence of an ideological filter to let in only what is really right, by right of nature, man always seeks for guidance from presumable sources of guidance. Though every community of human beings adopts a different source of guidance, all of them believe that a supernatural power underlies their respective sources of guidance but in different forms. Man admits that he is imperfect so he tries to perfect himself by seeking refuge in a perfect being.

Although the name and identity may differ, such a source of guidance is essentially nothing but Allah as Muslims call Him, God as Christians and Jews call Him or whatever other communities may call Him. It is the Lord in Whom all humanity unquestionably believe, but He have His divine identity varied according to the various human beliefs and cultures.

While every community claim that they adore the true god and follow the right religion, the truth can be sought judging by the religious practice and the way of life inspired by each individual faith.

One of the effective determinants of the judgment that a certain religion is true or false is the way it regulates the relationship between the strong and the weak. This will demonstrate how fair and just a religion may be. Once fairness and justice are proven, a religion is then to be declared true as the Lord must be fair and, in turn, the religion through which He wants us to worship Him must be remarkable for fairness and justice. The Lord can not be unfair or unjust for there is no good reason for siding with one servant against another though they are supposed to be equal in religiousness. He may favor one servant only for the piety and devotion he may show more than another, a fair standard of preference. The Lord is expected to wish good worldly and otherworldly lives for all of His servants on an equal footing, without any kind of indiscrimination.

In terms of fairness and justice, Islam is to be ranked as number one at the top of all religions, especially when it comes to the relationship between the strong and the weak. We notice that most religions overlook this relationship and do not lay due emphasis on it. A few religions handle such an important relationship, but they would instruct the strong to refrain from harming the weak or, in the best cases, show mercy to them. For example, the Bible states, “Defend the cause of the weak and fatherless; maintain the rights of the poor and oppressed.”(Psalm 82:3, the New International Version)

Remarkably characterized by overall fairness and justice, Islam’s approach is quite unique, matchless and unrivaled. We notice that Islam not only commands the strong to abstain from harming the weak or show mercy to them, but also obligates the strong to show extra care to the weak as if the latter were the superior ever ones.

Prophet Mohammed said: “The weaker is the commander of the caravan.”(Al-Mawsily, Abu Al-Fath, Al-Mathal Al-Sair, 110/2). This prophetic statement shows how concerned Islam is for the weak. It places them in a specially higher rank so that they will not receive least harm and get as much advantage from the strong as possible. Islam makes an inferior and a servant of the strong to make sure they will not only desist from harming the weak but also work hard to benefit them and make them happy.

The reason why Islam made the strong seemingly inferior to the weak is that the strong are more fortunate, being armed with strength by which they can get their rights and lead a happy existence. Though they are still weak and dependent as human beings, they have advantage over the weak considering the strength they wield. So they are not as lacking in religion as the weak are; with or without it, they will get advantages. But, were it not for religion, the weak could not have got any sort of advantages or rights from the strong.

Under Islam, to be strong means to be chivalrous, generous and helpful. Strength is associated with magnanimity, tolerance and mercy in Islam, unlike any other religion or social system. Unfortunately, prior to Islam and even now in non-Islamic environments, strength and power may have such bad connotations of aggression, transgression and injustice. But, this is not the case under Islam.

Islam has an enlightened ideology that underlies the above described approach. The philosophy of strength and weakness in Islam is beyond the scope of this article. But we can summarize it in a few lines to highlight its distinct features.

Not all servants of Allah can be strong, nor can all of them be weak. Allah confers strength on certain servants so that they will utilize it not only to their own benefit but to the benefit of the weak also. Strength is Allah’s and it is He Who favors with it whomever He selects out of the masses of His servants.

Thus, a strong or powerful human being does not really own such strength or power he has, but it belongs to Allah Who assigns it to him so that whereby he will benefit himself and other fellow human beings who are less fortunate and do not have such power or strength. Hence, according to the Islamic philosophy, it is quite safe to say that strength is common property, with some members of the Muslim community entrusted with it to bring advantage to everybody within the Muslim realm.

Under Islam, the strong can not use the strength Allah blesses them with to harm the weak for, in this case, the weak’s suffering will be a double one given helplessness and harm at the same time. Such a terrible double suffering can in no way be allowed by Islam, the religion of fairness and justice. The weak are deprived of strength so as to avoid a potential conflict among beings with equal strength, not to cause them suffering.

Accordingly, in Islam, the strong are seen as guardians, caretakers and trustees who have to serve and work for the weak, who are viewed as the charges and wards of the strong and who are to show gratitude, respect and appreciation to the strong. Consequently, we observe that the weak benefit from the strength the strong have more than the strong themselves do when it comes to material advantage and physical utilization. The weak get material benefit in return for abstract consideration. But this is Islam and this is the community Islam is keen to establish. It is such a community where the weaker is the commander of the caravan as Prophet Mohammed instructed.

Superior Woman, Inferior Man, in Islam

2010-11-15T07:58:00.000-08:00

Others from all over the world mistakenly believe that the Muslim faith views womankind as inferior, subordinate, and subjected to men. They believe the burdens placed on a Muslim woman are unparalleled by any sort of equal obligations on the part of men. Nothing could be further from the truth. Looking closely at the laws and regulations of Islam, and comparing the situation of Muslim women to other women around the world, it is quite safe to say that Islam raises the slogan of Superior Woman, Inferior Man when handling any of the male-female issues and relationships.

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