Islamic Movements

There are always two distinct kinds of movements. One is launched positively, on the basis of some discovery which is held to be of great benefit of mankind, whereas the other is a negative process, set in motion out of a sense of deprivation, or in order to recover something which has been lost. The Islamic movement, for its part, was certainly launched with a prior sense of having found something of inestimable value.

The wonderful sense of discovery with which the companions of the Prophet were imbued was that of having become aware of the oneness of God, Qur’an and great Islamic values in contradiction to polytheism. The realization had come to them that the life hereafter - man's entry into paradise - was the only goal worthy of man's endeavors. They learned too that a life devoid of principle was one of utter degradation and that the highest human objective should be to become a man of principle. They had been stirred to the very core of their beings by this thought. Their very souls had been moved by it, their minds enlightened by Quran Recitation, and new doors to reality opened before them. Their lives were so truly transformed by this idea that it was kind of re-birth for them. Although whatever they had gained in the process was apparently non-material - a thing of the mind - it was so great a thing for them that it took precedence over all else. This discovery gave them the strength to remain content, even when bereft of all their worldly possessions. No sacrifice was then too great for them to make.

Another benefit of their discovery was that it conferred upon them the position of da'is (preachers) through Islamic Schools, conveyors of the divine message to the entire world. Let me stress that it is important at this point to understand the essential difference between a da'i (preacher) and a national leader. The latter is one who, at the apex of the ruling party, expects to be able to command others and to make demands upon them, whereas the da'i (preacher) is always the giver. He never takes anything from other.

What the companions of the Prophet had was greater than anything else in this world. What they had discovered was a guarantee that they might stand before the world as givers, not takers. It was this characteristic which endowed them with such irresistible power, and it was not long before the greater part of the inhabited world came under their sway, for their moral superiority was undeniable.

But this, regrettably, cannot be said of present-day Muslims, who parrot the names of the Prophet's companions without their religion being in any sense a great discovery for them. Hence this desire of theirs is to appear before the world in the garb of national leader, and not as da'is (preachers). The Muslim image in the world today is that of the taker, not of the giver. And that being so, the man behind the image is utterly without value. It is his sense of loss which motivates him, and not his sense of gain. Propelled by such people, the Islamic movement is doomed to lose momentum, and it will not be long before it comes to a complete standstill unless we take measures to re-energize it. We must surely undertake individual and mass reforms, returning to the basic tenets of Islam, if we are not to be swamped by total moral inertia.

Seeking Knowledge

Human history pre-dates the advent of Islam by about twenty five thousand years. During this long period man made little progress in knowledge and science. Because there were no Islamic Schools True scientific progress was made only when Islam broke with the ancient system of royal absolutism, thus heralding the age of intellectual freedom.

It is a well-known fact that while intellectual progress is best made through the exchange of views, the system of determinism stalls this process altogether. This has been very well expressed by an American writer: ‘When all think alike, no one thinks very much.’

The ispiration of seeking knowledge came from Qur’an and Hadith. Quran is its incredible depth of meaning. Many many volumes have been written expounding on the meanings the Holy Quran and this practice continues till this day. The Quran is like an ever-flowing spring: it gives and gives and never runs dry. And people will take from Quran Recitation according to the extent of their sincerity and their willingness to be guided.

The fact is that the world of realities is unbounded in scope. But the mind of a single individual—particularly in isolation—has its limitations. It is only in a situation where there can be a frank exchange of views and free interaction without any official repression, that people can learn from one another and there can be a widespread increase in knowledge. Conversely, in an environment where people’s thinking is confined to a single constricted sphere, general knowledge will remain limited.

When people have full freedom to think and speak, differences of opinion will inevitably result. Each will criticize the other’s viewpoint. This process of criticism is an essential part of intellectual development. In this world the choice for us is not between uncritical acceptance. It is rather between criticism and mental stagnation. If curbs are placed on criticism, what results in reality is mental stagnation rather than a state of uncomplaining acceptance.

Freedom of Thought in Islam

Islam for the first time in human history brought about a revolution in freedom of thought. In all the ages of history prior to Islam, the system of absolutism prevailed, and man was consequently denied freedom of thought. This was a matter of the utmost gravity for it is a fact that the secret of all human progress lies hidden in such freedom.

The first benefit of intellectual freedom is to enable man to achieve that high virtue which in the Qur’an is called "fearing the unseen." That is, without any apparent compulsion or pressure from God, man, of his own free will, acknowledges God and leads his life in this world, going in fear of Him. In the absence of an atmosphere of total freedom, no one can undergo this spiritual experience—an indescribable spiritual pleasure—which is called in the Qur’an, going in fear of the Lord. Without such freedom it is not possible to give credit to anyone for this highest of human virtues.

Man is a thinking creature. Of necessity he forms opinions. If curbs are placed on the independent expression of his views, the content of his thought may remain unchanged, but his ideas will never find expression in his speech and writings. Islamic Schools promote freedom of thoughts by removing the curbs. Curbs of this nature, imposed by a community or a state, will ultimately produce a society of hypocrites. No sincere person can ever flourish in such a repressive atmosphere. It is only freedom of thought and expression which can save man from hypocrisy. Moreover, intellectual freedom is directly related to creativity. A society with freedom of thought will produce creative human beings: a society which places curbs on freedom of expression will necessarily witness intellectual stagnation; it will stop producing creative minds, and its development will come to a final standstill.

Non-Muslims claim that they respect the freedom of every human but Muslims were brutally tortured on practicing their religion i.e. for offering prayers and Quran Recitation. In matters of criticism or expression of differences, the right approach is for people to end unnecessary sensitivity to it instead of attempting to put an end to criticism and differences. This is the demand of Islam as well as of nature.

According to the Hadith it is a virtue on the part of believers: to accept the truth without any reservation when it is presented to them. That is to say, a believer is one who has the ability in the perfect sense of the word to accept the truth. Whenever truth is brought before him, whenever his faults are pointed out to him, no complex comes in the way of his accepting of the truth.

This quality is present to the maximum degree in one who is ready and waiting to accept the truth when it is brought before him. Eager for his own improvement, he accepts the truth with pleasure. This keenness for self-reform through acceptance of the truth is perfectly expressed in the words of ‘Umar ibn al-Khattab: "May God bless on one who sends me gifts of my own shortcomings."

Promoting Equality Through Education

Equality is to give equal right to everybody in the society regardless of the religion, cast, color, ethnicity and status. Equality can b attained by giving proper education and through awareness and b setting up rules and regulations to make sure that rights of the people are respected.

The Islamic shariah, in accordance with original uncorrupted creation, does not propound such equality as may ignore individual differences and talents and the natural variety among humans. The very diversity is a great source of good for mankind that the Islamic School of thought has realized. This may be supported with the following verse from the Holy Qur'an:

"0 Mankind ! we created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other." (49, 13).

It is obvious at the same time that diversity among humans in traits and talents is natural to them; therefore there will be limitations in natural, social and political positions, as one inquirer did notice. Some of the limitations are temporary, some permanent; some are infrequent, some frequent. However, a limitation is specific. It may not be generalized to inequality in other rights. A person who is morally upright is not equal to a crook in terms of morality, but they may be equal otherwise. Nor is an intelligent person equal to a dull one, but they are equal in other spheres. In the same way, woman is not identical to man in her traits, gifts, and abilities ( as we shall be discussing in detail later on ).

The limitations in these examples are natural. The social limitations are those imposed by society as a result of experiences and practice. They are, in the final analysis, intellectual attitudes related to the above-mentioned traits. There is, for instance, the established difference between the ignorant and the learned. No one would assign to an ignorant person major responsibilities that are crucial to the community.

Political limitations are those accepted by politicians and administrators which sanction barring certain classes from positions of authority for political or military reasons. There are restrictions on military personnel's marriage to foreign women, and many other limitations. It is under such rules that non-Muslims are forbidden in the Muslim state from occupying certain key positions. For similar reasons, non-Muslim men are forbidden from marrying Muslim women. But of that later.

Through Quran Recitation we come to know that equality has got mere importance in Islam. Children should be such education that they respect the right of everyone equally.

If absolute equality were maintained, it would lead to unendurable complications. Men would underestimate their abilities and neglect their talents, with deleterious consequences for mankind. The system of life is absolutely linked to recognizing legitimate privileges and rights, and no progress is possible without accepting these facts. The collapse of communism is a glaring example for those who have insight.

Therefore variance in talents and their use and employment must be reflected in real terms where abilities are used for the good of society. People will be graded in a hierarchy in offices and departments.

Importance of Religious Education for Pupils

The world has changed drastically due to the advancements in the field of education. In early ages education was thought to be important only to earn a decent amount of money and to live a life in good manner but now humans are exploring more and more things to get the knowledge of this universe and to innovate latest things.

No doubt, science has brought revolutionary changes in our lives but religious education is still that much important as it used to be few decades ago. Therefore a good Islamic School is the one which provides modern scientific education as well as Islamic education.

Man is in constant struggle to unleash the mysteries of life and religious education is equally important in accomplishing this task with scientific education. That’s why it is stressed that religious education should also be given to the children with modern education. Being a Muslim we can benefit Quran Recitation to know what Qur’an says about the mysteries which are still unrevealed.

Seeking agreement on what might constitute a national framework for religious education has been a protracted and carefully negotiated process requiring decisions to be made regarding what should be recommended and with what degree of prescription. Determining the curriculum for any subject is bound to be fraught with difficulty, as choices have to be made concerning what to include and so inevitably what to exclude. In religious education the process has always been regarded as particularly sensitive, given the potential for controversy when there is a need to take account of more than one major religious tradition and limited curriculum time available.

At the same time as this issue has preoccupied religious educators, other advancements in the syllabus have challenged the addition of religious education as a compulsory subject. The strengthening of personal, social and health studies in the National Curriculum and the introduction of citizenship as an additional compulsory subject has led people to question the worth of religious studies to the education. Religious studies provide a heavy set of arguments that demand serious attention of religious educators, not only in the US but also across other international communities.

Islam and Ethics

Ethics generally refers to a code of conduct, that an individual, group or society hold as definitive, in differentiating right from wrong. Islam as a comprehensive way of life encompasses a complete Ethical system that is an important aspect of its world-view. We live in an age where good and evil are often looked at as relative concepts. Islam however, holds that Ethical positions are not relative, and instead, defines a universal standard by which actions may be deemed Ethical or unethical.

Islam’s Ethical system is striking in that it not only defines Ethics, but also guides the human race in how to achieve it, at both an individual as well as a collective level.

According to the Islamic School of thought Ethical system stems from its primary creed of belief in One God as the Creator and Sustainer of the Universe. Islam considers the human race to be a part of God’s creation, and as His subjects.

From an Islamic perspective, the purpose of human life is to worship God, by leading this worldly life in harmony with the Divine Will, and thereby achieve peace in this world, and everlasting success in the life of the hereafter. Muslims look to the Glorious Qur’an and the Traditions of the Prophet as their Ethical guides.

The Glorious Qur’an says:

“It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.” [Al-Qur’an 2:177]

The love and continuous awareness of God and the Day of Judgment enables man to be Ethical in conduct and sincere in intentions, with devotion and dedication.

The guiding principle for the behavior of a Muslim is what the Qur’an refers to as Al `Amal Assalih or virtuous deeds. This term covers all deeds, not just the outward acts of worship.

By Reading Islamic literature and through Quran Recitation we come to know that some of the most primary character traits expected of a Muslim are piety, humility and a profound sense of accountability to God. A Muslim is expected to be humble before God and with other people. Islam also enjoins upon every Muslim to exercise control of their passions and desires.

Charity is one of the most commendable acts in Islam. In fact, Zakah, the annual charity that is obligatory on every Muslim who has accrued wealth above a certain level, is one of the pillars of Islam.

Gratitude in prosperity, patience in adversity, and the courage to uphold the truth, even when inconvenient to one, are just some of the qualities that every Muslim is encouraged to cultivate.

For an individual as well as a society, Ethics is one of the fundamental sources of strength, just as immorality is one of the main causes of decline. While respecting the rights of the individual within a broad Islamic framework, Islam is also concerned with the Ethical health of the society.

The Prophet Mohammed (peace be upon him) summarized the conduct of a Muslim when he said: “My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right.”

The Mosque

A mosque is a place where followers of Islam. Muslims offer prayers five times a day. It is the place where collective prayers are offered lead by an Imam. The word "mosque" in English refers to all types of buildings dedicated for Islamic worship.

A mosque is also a center of social activities for Muslims where different people come for prayers and Quran Recitation and worship of Allah five times a day and meet each other, discuss some religious affairs, take guidance and help each other.

All adult Muslims, with exceptions for the infirm, are required to offer prayers five times daily. Most mosques will organize a formal time of prayer for each of the daily time slots. In addition to holding the daily prayers, mosques hold weekly Jumaah services which replace the midday prayer on Fridays. While daily prayers can be performed anywhere, it is obligated to attend Friday prayers at the mosque.

Mosques are also used as Islamic Schools where children come to learn and Memorize Qur’an, some of the children who are needy and orphans may reside there in attached hostels. All the expenses are paid by the people living in vicinity.

There are few rules that should be followed in the respect, when entering in the mosques e.g. one should be neat and clean, mentally normal and in senses. In mosques talking loud or irrelevant discussions are not allowed. One should not bring his shoes into the Mosque.

The third of the Five Pillars of Islam states that Muslims are required to give approximately one-fortieth of their wealth to charity as zakat . Since mosques form the center of Muslim communities, they are where Muslims go to both give zakat and, if necessary, collect it. Prior to the holiday of Eid ul-Fitr, mosques also collect a special zakat that is supposed to assist in helping poor Muslims attend the prayers and celebrations associated with the holiday.

The architecture of mosques is a continuation of pre-Islamic architecture of palaces built during the Parthian and Sassanian dynasties of Persia. The Sarvestan palace from the Sassanian era is a great example of this. For example, the idea of having an arched entrance and a central dome is clearly one borrowed from pre-Islamic, Persian architecture. After the Arab invasion of Persia, this architecture, as well as elements of Sassanian culture, was used for the new Islamic world. Many forms of mosques have evolved in different regions of the Islamic world. Notable mosque types include the early Abbasid mosques, T-type mosques, and the central-dome mosques of Anatolia. The oil-wealth of the twentieth century drove a great deal of mosque construction using designs from leading non-Muslim modern architects and promoting the careers of important contemporary Muslim architects.