and it was a promise fulfilled. 6. Then We gave back to you a return victory over them. And We reinforced you with wealth and sons. Surah Bani Israel. An Enlightening Commentary to the Holy Qur`an – Surah Najm. Surah 'Isra', Chapter Surah 'Isra' or Surah Bani-'Israel (The Children of Israel), No. Section 1. [b/Israel ] Purity is to Him Who took His bondman in a part of the night from the Sacred Mosque to the Aqsa Mosque around which We have.
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This Surah takes its name (Bani Israil) from v. 4. But this name is merely a distinctive appellation like the names of many other surahs and not a descriptive title. 24 أيلول (سبتمبر) Quran with Tajwid Surah 17 ﴾القرآن سورۃ الإسراء﴿ Al-Isra' PDF LIST OF SURAHS ▻ terekurnoli.gq+CallertoislamTk-site/posts/. 12 জানু Download সূরা বনী ইস্রা'ঈল (Surah Bani Israil) Bangla Translate Pdf - drive. terekurnoli.gq?id=0B6QVefH LdHh5NU1pNDh0d0k.
Ar-Rum Luqman As-Sajda Al-Ahzab Saba Fatir Ya-Sin As-Saffat Sad Az-Zumar Al-Mu'min Ha-Mim Ash-Shura Az-Zukhruf Ad-Dukhan Al-Jathiya Al-Ahqaf Muhammad Al-Fat-h Al-Hujurat Qaf Az-Zariyat At-Tur An-Najm Al-Qamar Ar-Rahman Al-Waqi'a Al-Hadid Al-Mujadila Al-Hashr Al-Mumtahana As-Saff Al-Jumu'a Al-Munafiqun At-Tagabun At-Talaq At-Tahrim Al-Mulk Since a person also has a practical life in this world, this servitude relates to this practical life as well and in this manner becomes inclusive of obedience.
The manifestations in the first case are glorifying Him and singing His praises, praying to him and supplicating before Him, kneeling and prostrating before Him, making vows to please Him , offering animal sacrifice and doing i'tikaf.
In the second case, a person, after regarding someone as an independent law giver and ruler, considers that he has the authority to give directives of what is forbidden and what is not and what is allowed and what is not and submits before all his directives. It is the verdict of God Almighty that none of the above mentioned things can be reserved for someone other than Him.
Thus if a person glorifies someone else and sings his praises or prays and supplicates before someone else, kneels and prostrates before him or presentsvows before him or offers animal sacrifice to him or does i'tikaf for him or regards him to have the authority of prohibiting or allowing things, then this would mean that he has refused to accept this verdict of God.
After God, parents have the greatest right yet even they cannot be associated as partners with God. Their only right is to be treated with kindness. This is the second directive and is present in all divine scriptures. Besides this verse, the Qur'an has also mentioned it elsewhere in verse 8 of Surah al-'Ankabut, verses of Surah Luqman and verse 15 of Surah al-Ahqaf. There is no doubt in the fact that among human beings a person's foremost obligation is towards his parents.
Thus after worshipping God, Muslims have been directed to fulfil it the foremost. The reason for this is that it is the parents who bring a person into existence and it is they who nourish him and look after him. Thus at another instance it is said that human beings should be grateful to their parents the foremost.
The implication is that a person should treat his parents in a manner that he shows respect to them not only outwardly but also from the depth of his heart. He should not show any aversion to them in his heart and also not say something to them which is against good manners. In fact, he should treat them with love, affection and decency and in a manner that reflects his submission to them.
He should obey them and in the frailty of old age comfort them and be a means of re-assurance to them. In these verses, the objective for which old age has been specially mentioned is explained thus by Imam Amin Ahsan Islahi: … It is this period in which people regard their parents to be a burden and forget their sacrifices and selfless behaviour in their childhood. Obedient and respectful children remember that the way they were once nurtured by their parents when they were nothing but a lump of meat and bones, in a similar manner their parents have now been consigned to them when they are no more than skeletons; it is now their duty to repay them their favours.
However, not everyone remembers this. These verses are in fact a reminder for this reality. In fact, the truth of the matter is that parents deserve love, respect and good behaviour whatever their age. Here the origin of the obedience and compliance mentioned in the verse is disclosed: it should arise from love and affection for them. In these words, there is a subtle insinuation: just as parents hide and protect their children the way birds do under their wings, in a similar manner, children too should hide and protect their parents in their wings of love and obedience.
The reason is that if ever children can repay their parents for their care, it is through this attitude. Without this, it is not possible to discharge this obligation.
This prayer is a right of the parents on their children and it is also a reminder for a person to fulfil this right imposed on him. This prayer is also the motive for the feelings of love which the Almighty has demanded from the children in treating their parents with kindness.
This is a very noteworthy aspect of the directive of treating parents with kindness. Imam Amin Ahsan Islahi writes: It is not an easy task at all to treat old parents with love and affection the way the Qur'an has directed its followers. It is not merely outward compliance with their parents which is demanded from them. In fact, purity of heart, inner warmth and fondness is also demanded from them. It is because of this difficulty that the Qur'an has explained the real thing required is inner love and full compliance.
If this is present, then God is fully aware of what is in the hearts. With its presence if some minor mistake emanates by accident, then it can be atoned by repentance and turning towards God. People who continue to ask for forgiveness on such mistakes will be forgiven by Him. This is the third directive. The implication is that just as a person spends on himself the blessings bestowed upon him by God, he should also spend them on his fellow brethren after fulfilling his personal and business needs.
It is evident from the Qur'an that two things are required for a person if he is to become a true servant of God: Firstly, one's relationship with God should be established on a right footing. Secondly, this relationship with other human beings should also be established the same way. The first thing is achieved through the prayer which is the foremost expression of one's love for God, and the second through spending in the way of God for this is the foremost expression of one's love for one's fellow human beings.
The reward for this spending is also God's love because whatever one spends he has it saved in the heavens, and in the words of the Prophet Jesus sws , his heart too remains occupied at this place, Matthew, In this verse, it is said that spending in the way of God is the right of one's relatives, orphans and the needy which must necessarily be fulfilled.
It is evident from this mention that any slackness in fulfilling this right can make a person a criminal who extorts the rights of people. Thus, at another instance, the Qur'an has clearly stated that if a person starts amassing wealth while remaining indifferent to these rights, then this is hoarding and its punishment is the fire of Hell — from which every believer should seek refuge with the Almighty.
This is stated because only those people are given the urge and will to spend in the way of God who adopt a balanced attitude in their spending and consider the sustenance they have been given by God a blessing and not a result of their own planning.
The reason for this is that a person who does not adopt a balanced attitude about his needs, always remains involved in spending his wealth on his own pastimes and interests, and does not have the time to fulfil the needs of others. The implication is that if at times those on whom this obligation is imposed are forced to withhold themselves from helping others because of their own straitened circumstances and it is expected that in future their circumstances would improve, then they should treat the needy very affectionately and promise them help in future.
While explaining the balanced attitude in the prohibition of over and wasteful spending mentioned earlier, it is stated here that a person should neither be miserly nor so prodigal that when he needs his wealth, he ends up yearning for wealth and is reduced to indigence; on the other hand, he should spend in a balanced way and always save something so that he is able to help others whenever needed.
This is a corollary of what is said earlier: when abundance and constriction in sustenance is in the hands of the Almighty, the only responsibility of a person is that he should work diligently to create opportunities for his livelihood. People do not understand this and at times become so callous as to even kill their children for fear of poverty. They should fear God and never commit this crime.
It is a great crime. The purpose is to specially allude to the evil Arab custom of burying alive infant girls in the time of jahiliyyah. The psyche behind this was that since a woman was not an earning member of the family, one should not have to bear the burden of her up-bringing. Till here the category of directives justice, goodness and spending on kindred which the Qur'an wants its followers to observe are mentioned. From here onwards, the category of directives lewdness, evil and arrogance from which it forbids its followers is being mentioned.
The first directive mentioned in this regard is that no one should even go near fornication. The reason stated for this is that it is open lewdness and a very dreadful practice.
The implication is that no argument is required to prove its awfulness and lewdness. Human nature has always regarded it to be a grave sin and a terrible crime and will continue to do so as long as it does not get perverted. It is an indubitable reality that the institution of family is as essential a need for a person as air and water are. This institution can only sustain on natural feelings and emotions if the relationship between the spouses is permanent.
If this aspect is missing, then a society can only consist of a herd of cattle which is devoid of natural and spiritual feelings and emotions; it cannot be founded on a right footing. Because of this very terrible nature of fornication the Almighty has not merely forbidden it, He has asked us to not even go near it.
This means that one should keep away from things that may lead to it or may ultimately entice a person to it. The fifth directive is that no one should kill any one.
This is a mention of the sanctity of human life which it always has had as per morality and religion. The Qur'an has informed us that prior to this, the Israelites were also given this directive and the Almighty had ordained that killing one human being is like killing the whole of mankind.
It has also specified that the life of a human being can only be taken in two circumstances: when a person has killed someone or when a person while rebelling against the collective system goes after the life, wealth or honour of others.
Apart from these two circumstances, every killing is an unjustified act the punishment of which is eternal Hell according to the Qur'an ; It is evident from this that the matter of the perpetrators of this crime rests not merely with God or the society or the government; they will also have to reckon with the heirs of the slain person and God has given them full authority in this regard, and no court of justice can show any leniency to the murderer without the consent of his heirs.
Its responsibility is that if they insist on qisas, it should help them and should implement with full force whatever they want. However, this does not at all mean that if at some place a formal government does not exist and the matter of qisas is solely left to the discretion of the heirs of the accused, then they, in their capacity as heirs, should exceed the limits and, for example, slay others besides the slayer in a frenzy of revenge or out of prejudice for their status and superiority demand the execution of a free person in place of a slave or a man in place of a woman, or kill the criminal by torturing him, or take out their venom on his dead body or adopt the methods of killing prohibited by the Almighty.
This is the sixth directive and deliberation shows that its words are the same as those used in the case of fornication earlier. Ie, one should not even go near the wealth of the orphans except for the purpose of their welfare and well-being.
The implication is that one should only use the wealth of the orphans for their development and protection and this too should be done till the time when orphans reach maturity and can be entrusted with their wealth.
This is the seventh directive. It is evident from its words: "you shall be held accountable for promises," that promise is not merely a matter between two parties, the Lord of the Universe is a third party in it before whom everyone will be held accountable one day and from Whose grasp none can save himself.
Imam Amin Ahsan Islahi writes: … Keeping promises includes all small and big obligations whether they are related to God or to His creation, whether they come into existence through written means or whether through some relation and association, whether they are declared or are considered to be understood in a good society.
We are tied in some sort of a contract with God and the Prophet sws , our father and mother, our wife and kids, our near and distant relatives, our clan and family, our neighbours and neighbourhood, teachers and students, masters and servants and our peoples and nations.
It is an essential requirement of piety and fulfilment of oaths that we fulfil these rights. In other words, the real spirit of keeping promises is fulfilment of rights and fulfilment of rights encompasses all big and small obligations.
This is the eighth directive. At another instance, the Qur'an says that the Almighty has set the earth and the heavens on a scale and thus it is necessary that a person in his circle should remain just and measure with the right scale and weights.
It is evident from this that it is a supreme directive and in its essence is actually a corollary of the scale of justice on which this world has been created. Embeds 0 No embeds. No notes for slide.
Israr Ahmed 1. Israr Ahmad 2. Israr Ahmad Translated by Dr. Shirkat Printing Press Published by: Lessons from History Urdu Name: The Anjuman does not reserve to itself any Copyright for thePublication of the tract. It may be published by any personwho happens to be inspired by the same purpose as the writer. Price Rs: Foreword By Dr. Absar Ahmad. The series of write-ups continued offor a few months and was widely read with interest.
The entirematerial, after slight editing, was published in a book form in October under the title Sabiqa our Maujuda Musalman Ummatun kaMazi, Haal, a u r Mustaqbil, and has since gone through many re-prints. These ideas were rendered into English by Dr. Ahmed Afzaal. For putting it into a compact book, he further revisedthe elltire material. Indeed, hetook great pains to make the citations o quite a few historical events fand landmarks.
Moreover, hesuggested a much more telling title for the book - Lessons fromHistory - and the sub-title - Reflections on the Past, Present, andFuture of Two Muslim Communities - puts in a capsule form thewhole spectrum of ideas covered in the book.
Lrar Ahmad, as a true believer, is absolutely convinced ofthe indivisibility and essential identity o the Messages of all prophets. According to the Quran,Prophethood is indeed an indivisible office: This is why herecognized without a moment of hesitation that Abraham. Moses,Jesus, and other Old and New Testament religious personalities had 5. Thus the true followers of Moseswere, according to the Quran, also Muslims as were the truefollowers of Prophet Jesus, until they deviated from the Right Pathand adopted certain beliefs central to their creeds.
The mostimportant of these are the Jewish claim to election and equallyexclusivist claims to truth adopted by Christians. The Quranicassertion in the unity and universality of Divine Guidance and theproclamation that Allah SWT had left no nation or people on earthwithout sending guidance to therh directly ran counter to these claims. For example Surah Al-Fatir And again, "Jewssay, Christians have nothing to stand on, and Christians say, Jewshave nothing to stand on - while both recite the same Books" Al-Baqarah 2: It is true that between Jews and Christians.
Nevertheless, Christians belief inincarnation and Trinity is castigated in the severest terms throughoutthe Quran. The ultimate outcome of this line of thought is the eventualreligious disassociation of the prophets of these two communities 7particularly those of the Jews - from their followers.
Say, Rather the religion of Abraham,the non-sectarian, nondeviant monotheist. Theentire line of Biblical personages is then claimed for Islam, "Say 0Muslims! We believe in God and in what has been sent down to us i. Isaac, Jacob, and the tribes, and what was given to Moses and toJesus and what was given to the prophets from their Lord. We set nopartition between any of them and we surrender ourselves to God. Ifthen, Jews and Christians believe as you believe, they are on the right 6.
Indeed, according to the Quran, there has been only onetrue religion throughout human history, i. Islam; all other systemsof belief and worship, as they exist today are nothing but corruptedand distorted versions of the originally pure and fitric teachings ofvarious Messengers of God.
However, from the standpoint of detailedlaw i. For the committed and convinced Muslim, neither the flow ofhistory itself nor the study and interpretation of it can be consideredapart from the realm of the sacred and the workings of the Divine. God as Creator is also the Maker of history; His Hand controls everymoment in time, every historical event. History is the arena in whichHis Will is made manifest, Hh Dominion is expressed, and HisCommitment to the fulfillment of its Divinely ordained rules isevidenced.
And yet, in the Islamic understanding, it is not God alonewho is responsible for the historical process. Every individual shares inthe responsibility insofar as he has assumed through his heritage andaccording to the verification of the Quran a part of the God-givenlegacy to be a vicegerent, to represent the Divine Will on earth.
Thatrole which the Jews and Christians relinquished by veering away fromthe true worship of the one God is assumed by Muslims as their fulland final responsibility. Islam thus bears the obligation to make knownto the world the reality of the historical revelation of the Quran, thatwhich provides for the proper understanding of Gods continuingaction in history.
Thus the a i m of the immutability of "historicallaws" - a tenet of the Marxist dogma - cannot subsume thehistoricity of the Ummah. Islamic faith - the Deen of transcendentnorms and values - cannot be interiorized to the extent that Muslimhistory becomes nothing but a quest for some meta-historical 7.
Neither can the dictates of the Islamic faith be sacrificed atthe alter of some unproven and whimsical set of "historical laws. His faith dictates thatthe process of history be subdued to the Will of Allah.
To be part ofthe historical process is to be aware and to be active, bearing fully theresponsibility placed on man by his Creator. Islam exhorts the Muslim to see not only the outwardmanifestations of the different happenings of the human life, but tostudy the undercurrent of ideals and motives which have shaped thosehappenings. The historical references and the accounts of the pastevents are given in the Quran, not so much to fill in the gaps o our ffactual knowledge, but to systematize and generalize it and to takelessons from it.
The Holy Quran treats the events of the past notonly with a view o reviving them in our memory but for making them fmeaningful and instructive to us. It selects the significant events. The attitude of Islam towardshistorical knowledge of different civilizations and cultures is of greatsignificance in human understanding.
The Muslim historians generallynot only kept the high ideal of objectivity and exactitude in surveyingthe entire course of human development, but they also sought todetermine its origin and goal as well. The Holy Quran and the Hadith urge us to review the pastevents, both. It is not without a purpose that God gives 8. This ebb and rise of the people has aDivine purpose to serve. Thus Quran observes: Histories of the Jews and the Muslims, being typically wovenaround Divine Revelation, should provide a Muslim scholar ground fora thoughtful and perceptive comparative study of them.
In particular, there is a strongparallelism regarding the two phases of rise and decline experiencedby the two religious fraternities during the long course of theirhistories thus proving literally a tradition of the Holy Prophet SAW on this subject reprcduced in this book. The view of histoly in the Muslim mind is, and should be, aprophetic one.
In the Quran over and oirer again the historicsequence is repeated - a warning, followed by either repentance ordestruction, as God sends His messengers to one nation afteranother. The Quran provides a basis for a moral interpretation ofhistory. The course o history is a moral agency through which the fmorally superior elements rise to the top, while those who are morallyinferior sink to the bottom.
That virtuous living, which is the outcomeof a healthy religious faith, must inevitably lead to success. Thisinterpretation is deeper and broader than that of Karl Marx because itcovers both the moral and material aspects, while that of Marxconcentrates entirely on the material aspects, being greatly influencedby the materialistic evolutionary philosophies of his time.
Religion isdefinitely not opium for the people. The impulse towards socialemancipation is surely found in Islam. It always aimed at a societywhere equality, justice, and prosperity would prevail. Islam teachesfhat God is concerned not only with moral and spiritual life of manbut also with total emancipation, justice, and betterment of economic 9.
The Holy Prophet SAW left for us not only a theoly thatis preached, but also concrete experience and historical fads. In the last part of thebook, Dr. He is convinced that the global happenings arealready moving in that direction. Even though in the hard fads prevailing today wegenerally see a state of humiliation of Muslims and their virtualenslavement by the f o p s of the New World Order, the author on - -the basis o authentic prophetic traditions has a staunch belief in fglobal domination of Islam.
One notes with, dismay that very fewIslamic scholars nowadays pay heed to these authentic prophecies,according to which four major episodes will take place before the endof the world. In chronological sequence they are as follows: The world order as Pax lslamica will be an order of peacewhere no ethnic group, nation, or religious community would be inconflict with another.
Even though it will be an era of the ascendancy. The most significant point of Dr. The noteworthy point in thiscontext, however, is that despite these beliefs his view of Islam isthoroughly dynamic and active. The prophecies of the Prophet SAW in respect of Islams domination do not absolve Muslims ofdischarging their religious obligations in the right earnest. Only truebelief, i. Absar Ahmad Prologue Anyone who seriously reads newspapers and regularlywatches international news would agree that we are living in anage of unprecedented swiftness.
Things are changing everywherewith a brisk pace and events are unfolding with an urgent rush. Different characters are entering and exiting the world stage inrapid succession. Each act of the global drama is instantaneouslymerging with the next. Simultaneously, our daily lives have alsoundergone an unprecedented acceleration. Due to all this celerity, most of us are either unable toconnect different world events and appreciate their significance, orwe are so wrapped up in our own immediate problems that, wehave simply no time left to brood over international affairs.
Butour inability to comprehend the global scenario - or our totalnaivetk concerning the changes at the intemational level - doesnot, of course. We must remain in touch with the socio-politicaldevelopments in the world, as ignorance can often lead toextinction.
L et us begin by reflecting on the past and present of the Muslim Ummah: Every concerned and thoughtful Muslim is sure to ponder,at one tihe or another, over the question of our bewildering riseto politico-economic prominence and then the tragic anddeplorable decline.
Every historian - whether Muslim or non-Muslim - has his own theory to explain the ups and downs in our ,fourteen hundred years odyssey. We Muslims, however, are aunique group of people, radically different from all other nations,races, or communities in our very essence. Our only resemblance,in certain respects, is with the Jews, as we shall discuss later.
Thisimplies that the factors which usually cause rise and decline amongother cultures are often not relevant for, or applicable to, theMuslims of the world. Therefore, in order to make sense of all that is happeningto the Muslims throughout the world, it is imperative that weinvestigate our history very carefully. We must pinpoint thedecisive element in our rise and fall. We must identify the law thatis governing our ups and downs. We must analyze our historybecause the threads of the past are closely linked with those of thefuture.
History, as we keep hearlng, repeats itself. By probing thepast we may be able to get a vision of the shape of things tocome. By examining our history, we may be able to catch aglimpse of our future. Moreover, it is clear that we can chart ourfuture course of action, prudently and wisely, only when we knowthe path which has led to the present.
The Humiliated Ummah As for the present condition of Muslims, there areunfortunately few things to boast about. For all practical purposes,the Mcalirn Ummah as an integrated global entity does not existanywhere in the real world. The authentic and genuine "Ummoh"has long been reduced to a mere academic concept. In reality, weare left with a large number of Muslim "nations" and theirrespective "nation-states.
The inescapable result has been thatalthotlgh we are at least million in number, our combinedweight in the global policy making process is never more thanzero. It is indeed amazing that we are so many, yet we countfor so. All international disputes are being decided today bythe United States and her allies, especially Britain and France,under cover of the UN Security Council.
Our national policies -interior, foreign, and fiscal - are being formulated and dictated bythe guardians of the New World order, by means o such forganizations as the World Bank and the International MonetaryFund. Our natural resources are being controlled and exploited bythem. The wealth belonging to most of the affluent Muslimcountries is practically at their disposal; as a matter of fact,Western powers can "freeze" this wealth as soon as the country inquestion attempts to take any step which is opposed to theirwishes.
The Arab monarchies - despite material prosperity,ajestic palaces, and luxurious life style - are nothing butpuppets in their hands.
Muslim rulers all over the Islamic world aredesperately vying to win favors from the West; the interests ofIslam and Muslims hardly ever bother them. Even in countries where there is some material On top of this, there are the massacres and other formsof sufferings being endured by Muslims in India, Kashmir,Palestine, and elsewhere.
The brutalities committed against theBosnian Muslims are still fresh in our memories. The anguish ofhearing how our sisters were raped by the thousands and how ourbrothers were mercilessly tortured and slained is not somethingthat we can easily forget.
To add insult to injury, and much to thesatisfaction of our enemies, there are Muslims who kill - orconspire with non-Muslims to suppress - other Muslims, and areoften proud of their "achievements. Going through the Quran, we often come across wordsof severe condemnation which specifically berate the Jews fortheir sins. We tend to pass over these verses with a smug self-righteousness, satisfied that these admonitions are meant for acorrupt people and that these words have nothing to d o with us.
But consider the following Quranic words with an open mind andan objective attitude, and it would not be difficult to see that, muchmore than the Jews, these Divine words are actually applicable tothe Muslims of today: Humiliation and misery were stamped upon them, and they drew upon themselves the anger of Allah Al-Baqarah 2: Isnt it a fact that our politics today is nothing but anignominious slavery to the West?
That our economy is based uponnothing but shameful mendicancy? That we are, on the whole, themost ignorant, undisciplined, corrupt, and uncivilized people onthe surface of earth?
Isnt it true that we are intellectuaUy effeteand academically dependent on the West? That we are willing andeven eager to collaboride with the enemy so that we may kl our ilbrothers? If all this doesnt constitute the worst form ofhumiliation, then what does? A common Muslim may plead before Almighty God: Arent we supposed to be the best of communities? Arentthe Christians and the Jews and the rest of them enemies ofIslam? Then how can anyone justify their domination andopulence and our miseries and destitution?
This most disturbing of questions demands our deepestattention, especially because of the following two reasons: First, it is imperative that we familiarize ourselves with theDivine Law that has been operating throughout human history.
We must understand that instead of being innocent victims of thevagaries of fate, we ourselves are responsible for our pathetic stateof existence. We need to clearly realize that mere grumbling andcomplaining will not solve our problems, and that we need toconfess our sins and repent with the true spirit of repentance. Secondly, just as a correct diagnosis is an indispensableprerequisite for proper treatment, in the same way we need toidentify the real cause of our miseries before we can formulate andchart a plan of action.
Instead, a precise appreciation of theseriousness of our situation, and a correct interpretation of thatsituation in terms of its etiology - both are essential steps as far History is the Key Before discussing the Divine Law which deals with the riseand fall of nations, civilizatiods, and empires, it is necessary toemphasize that Almighty Allah SWT.
There was an interesting idea called Deism that becamepopular in the 17th century Europe, the subtle remains of whichare still lurking deep down in our minds. According to this view,God did create the universe, but He has long since removedHimself from its affairs, and only the blind and deaf laws of natureare now running the show.
God is busy, so to speak, in a sort ofself-contemplation, and He doesnt care at all about the humanityHe once created. The logical conclusion thatnecessarily follows from this belief is that nothing happens in theuniverse - not even the movement of a tiny leaf in the morningbreeze - without the permission of Almighty Allah SWT. Although human beings enjoy a limited freedom of action and are,therefore, responsible for the.
Human beings areextremely myopic creatures, lacking the infinitely broad 17 However, with the help of the Holy Quran and the guidanceprovided by Prophet Muhammad SAW , it is possible tounderstand the general purpose and direction of history in anoverall manner, although the meaning behind every individualevent and its significance in the Divine scheme will probablyremain elusive.
The Holy Quran urges us to contemplate the events of thepast, as they are indicators of the sunnah of Almighty Allah S W ;it teaches us to try and penetrate into the apparentlymeaningless succession of historical happenings and to discern thedesign and wiU o the Creator behind them, and to try and fappreciate how the events in the world actually represent theplans of an Omnipotent Supreme Being. It is important to keep this fact in mind: However randomand aimless the events of history may appear, there is a definitepurpose behind each one o them.
There is a certain order and patternhidden beneath the plethora of seemingly inconsequential anddisconnected historical facts. Nothing is useless, no event isarbitrary or futile. In fact, as we shaH see in the later part of thisbook, a profoundly meaningful evolutionary process is takingplace by which humanity is moving, slowly but steadily, toward itsfinal destination.
Although the details and finer points of thisongoing process are beyond the reach o human understanding, fits broad outline is quite comprehensible. Within this general scheme of things, there are certainuniversal truths which remain constant. As the Quran warns us: You will not find any change in the law of God.
Al- Fath MuhammadRafiuddin , former director of lqbal Academy Karachi, Pakistan]. According to him, the unchangingcharacteristic of the human nature - ingrained, of course, byAlmighty Allah SAW - is that the motivating force behind allhuman endeavors is the urge for ideals. Thus, different stages ofthe life of a culture-civilization, i. A number of individuals inspired by a single ideal organizethemselves in the form of an ideal-group, e.
Their ideal may be a certain personality, asupernatural belief, or a social theory. By definition, members ofthe ideal-group believe their ideal to be the highest possible formof Beauty and Perfection.
They make an effort to realize the idealin practice, the result of their effort being the intellectual, cultural,and behavioral framework of that particular culture-civilization,including their language, religion, art, music, poetry, architecture,morality, philosophy, science, and law. Initially, Almighty Allah SWT allows the culture-civilization tofreely prosper and develop in all directions.
In due course of time,however, the inherent defects and internal conflicts of the wrongideal start manifesting and the ideal-group begins to deteriorate. One Quranic verse summarizes thisentire process in these words: Do they not see how many generations We did destroy before them, whom We had firmly established in the land as We have not established you, and showered abundant rain on them, and made rivers lap at their feat, yet whom We destroyed for their sins, and raised new generations after them?
Al-Anaam 6: Adopting anddiscarding one ideal after another, it is destined to reach theultimate, permanent, and stable culture-civilization which will bebased on the Right Ideal, i. This culture-civilization of the future will be characterized by thedomination of the Right Ideal; in other words, by the dominationof Islam.
We shall return to this topic later in this treatise. The Wrath of Almighty Allah S W - As far as the individual human being is concerned, the HolyQlaan makes it very clear that the life of this world is only a trialil11Ji test. Glorious is He who holds the Kingship in His hand, who has power over every thing, who created death and life in order to try you, to see who of you are best o deed.