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المتاريس
Les remparts
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The most basic fact about human economy, which the Holy Quran emphatically and repeatedly seeks to highlight, is that all the means and resources on which mankind’s survival is structured have been raised by Allah. It is He Who has created and established resources on the laws of nature so that they have become beneficial to man. It is He Who has granted human beings the opportunity and authority to make use of these resources as they please:
67:15
هُوَ الَّذِي جَعَلَ لَكُمُ الْأَرْضَ ذَلُولًا فَامْشُوا فِي مَنَاكِبِهَا وَكُلُوا مِن رِّزْقِهِ ۖ وَإِلَيْهِ النُّشُورُ
He it is Who made the earth subservient to you. So traverse in its tracks and partake of the sustenance He has provided. To Him will you be resurrected.
13:3
وَهُوَ الَّذِي مَدَّ الْأَرْضَ وَجَعَلَ فِيهَا رَوَاسِيَ وَأَنْهَارًا ۖ وَمِن كُلِّ الثَّمَرَاتِ جَعَلَ فِيهَا زَوْجَيْنِ اثْنَيْنِ ۖ يُغْشِي اللَّيْلَ النَّهَارَ ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
He it is Who has stretched out the earth and has placed in it firm mountains and has caused the rivers to flow. He has made every fruit in pairs and He it is Who causes the night to cover the day. Surely there are signs in these for those who reflect.
2:29
هُوَ الَّذِي خَلَقَ لَكُم مَّا فِي الْأَرْضِ جَمِيعًا
It is He Who has created for you all things that are on earth.
14:32-34
اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَأَنزَلَ مِنَ السَّمَاءِ مَاءً فَأَخْرَجَ بِهِ مِنَ الثَّمَرَاتِ رِزْقًا لَّكُمْ ۖ وَسَخَّرَ لَكُمُ الْفُلْكَ لِتَجْرِيَ فِي الْبَحْرِ بِأَمْرِهِ ۖ وَسَخَّرَ لَكُمُ الْأَنْهَارَ
وَسَخَّرَ لَكُمُ الشَّمْسَ وَالْقَمَرَ دَائِبَيْنِ ۖ وَسَخَّرَ لَكُمُ اللَّيْلَ وَالنَّهَارَ
وَآتَاكُم مِّن كُلِّ مَا سَأَلْتُمُوهُ ۚ وَإِن تَعُدُّوا نِعْمَتَ اللَّهِ لَا تُحْصُوهَا ۗ إِنَّ الْإِنسَانَ لَظَلُومٌ كَفَّارٌ
It is Allah Who created the heavens and the earth, Who sent down water from the heaven and thereby brought forth a variety of fruits as your sustenance, Who subjected for you the ships that they may sail in the sea by His command, Who subjected for you the rivers, Who subjected for you the sun and the moon and both of them are constant on their courses, Who subjected for you the night and the day, and Who gave you all that you asked Him for. Were you to count the favours of Allah you shall never be able to encompass them. Verily man is highly unjust, exceedingly ungrateful.
7:10
وَلَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَايِشَ
We assuredly established you in the earth and arranged for your livelihood in it.
56:63-64
أَفَرَأَيْتُم مَّا تَحْرُثُونَ
أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
Have you considered the seeds you till? Is it you or We Who make them grow?
On the basis of these facts, the Holy Quran lays down the principle that man is not free to harness and make use of these resources, nor is he authorised to set his own parameters on the permissible and the impermissible, the lawful and the forbidden.
It is entirely the Prerogative of Allah to define such limits.
The Quran rejects the plea of the Midianites, an ancient Arab people, that they should be free to earn and spend the way they liked because they thought they had absolute right over the bounties of nature:
11:87
قَالُوا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ
They replied: Shuayb! Does your Prayer enjoin upon you that we should forsake the deities whom our forefathers worshipped, or that we should give up using our wealth as we please?
The Quran decries as -falsehood- the idea that a man may himself pronounce something Forbidden and some other thing Lawful.
16:116
وَلَا تَقُولُوا لِمَا تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هَٰذَا حَلَالٌ وَهَٰذَا حَرَامٌ
And do not utter falsehood by letting your speech declare:
This is lawful and That is unlawful.
This authority is attributed only to Allah and to His Messenger as His Viceregent.
7:157
يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ
He enjoins upon them what is good and forbids them what is evil. He makes the clean things lawful to them and prohibits all corrupt things and removes from them their burdens and the shackles that were upon them.
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القلعة
Le château
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Behaviour connotes training individuals to relate in a constructive way to other individuals; earlier ethicists had emphasized the need to train persons to relate to each other in an harmonious manner because prosperity and stability in society demanded that people learn to live in peace with others. The opposite would be lawlessness and social chaos, a political reality never far too distant from the horizon. Islam had provided special institutions to train persons to recognise their obligations to Brotherhood.
Hence, one had to strive for an ORDERED society, but one could not take for granted that it would exist. Sayyid Ahmad Khan considered that Islam required training believers to work together and to develop bonds of sympathy and mutual support, he wrote:
“If you will reflect on the principles of religion, you will see the reason why our Prophet ordered all the dwellers in one neighbourhood to meet five times a day for prayers in the mosque, and why the entire town had to meet together on Fridays in the city mosque, and in Eid all the people had to assemble. It is necessary for the good training and education of Muslims that they should be collected together in one place to receive it; thus, that they may live together and eat together and learn to love one another”.
Part of this training in attitudes which should lead to social harmony involved an active effort to achieve good relations with non-Believers as well.
Sayyid Ahmad Khan said that the kind of reforming efforts which pictures members of the other communities as evil tended to worsen relationships. Thus, even to agitate against what the others were doing caused them to do more of it and made the entire situation worse; his ethical position was that one should never define oneself as virtuous over and against members of another faction perceived as a manifestation of evil.
In his view, tolerance was not simply a passive acceptance of persons from other communities; it was linked with basic notions of human potentialities and of rationality. It was possible and necessary to communicate with other persons; one could discuss matters reasonably with them and come to common conclusions. Hence, problems could be solved by rational discourse. A society of persuasion and mutual respect was the opposite of one founded on violence and aggression. It was necessary to reach out to other people, to learn their languages where necessary, to adapt to their customs if advisable, and to speak to them in such a way that they could hear and respond.
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البرج
La tour
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Islam is a -Revolutionary Ideology- and a -Dynamic Movement-
the Jamat-e-Islami is a -Party-
the -Law- a complete -code- in Islam’s -Integral Life Design-
to encourage the implementation of All
-manifests, programmes and schematics- to envision and emerge the
New Islamic Renaissance
We aspire for Grand Islamic Enlightenment on the basis of the Quran.
To believers the Quranic spirit and Islamic tenets are immutable; however the application of this spirit in the realm of practical life must always vary with the change of conditions and increase of knowledge. Our way is quite different both from the Muslim scholar of the recent past and modern Europeanised stock. On the one hand we have to imbibe exactly the Quranic spirit and identify our outlook with the Islamic tenets while, on the other, we have to assess thoroughly the developments in the field of knowledge and changes in conditions of life that have been brought during the last eight hundred years; and third, we have to arrange these ideas and laws of life on genuine Islamic lines so that Islam should once again become a dynamic force; the leader of the world rather than its follower.
We Believers are therefore determined to make full use of modern knowledge but for our own purposes which will be in conformity to our cultural values and ideals.
The path of the Islamic Movement is to -modernise without compromise-
Modern science is not based on any particular philosophical perspective, nor does it promote a set of values or require an attitude from Muslims that could interfere with their faith.
Modern science is a -body- that could accommodate any -spirit- philosophy or value system –
The process of Revelation might puzzle, but there is nothing improbable therein; if we can communicate with one another through a long distance in no time, a process of communication with the invisible cannot be ruled out. Faith is therefore not simply inductive; it can be deduced using scientific principles.
The rejection of Western-Eastern culture while appropriating its Tools of Advancement and Progress is the Cornerstone of Islamic Revivalism -the modernists wanted to modernise Islamicity whereas Mawdudi wanted to Islamise modernity-
Now the only way open for Reform is to rejuvenate Islam as a movement and to revive the meaning of the word Muslim anew – scientifically proving that SUBMISSION is eventually to emerge as the World-Religion to cure Man of all his Maladies.
Islam is nothing but man’s exclusive and total submission to God – True religion means total obedience and submission to God – the very raison d’ être of human existence.
Man in this kingdom is, by birth, a subject. That is, it has not been given to him to choose to be or not to be a subject, nor it is possible for him, being born a subject and a natural part of this kingdom, to swerve from the path of obedience followed by other creations. Similarly he does not have the right to choose a way of life for himself or assume whatever duties he likes.
Islam does not consist merely in bowing, prostration, fasting and pilgrimage; nor is it found in the face and dress of a man. Islam means submission to God and the Messenger. All who refuse to obey them in the conduct of their life-affairs have hearts devoid of the real Islam – faith has not yet entered their hearts; their prayers, their fasting and their pious appearance are nothing but deception.
A Muslim is not a Muslim by appellation or birth, but by virtue of abiding by holy law; a corrupt will cannot accept revelation, nor comprehend nature, nor reason effectively.
Faith in Allah is not a mere metaphysical concept; it is in the nature of a Covenant by which man submits his life and his possessions for the promise of Paradise in the Hereafter – God accepts a Believer’s pledge and promises, in return, the reward of Paradise.
Paradise is not reward for mere profession of the Covenant with God,
it is the reward for the faithful’s establishment of the Covenant.
There is no compulsion in religion as there is no compulsion in respect to obeying religion, the various penalties and prohibitions found in the Quran are therefore meaningless,
when You recite the Declaration of Faith,
you willingly –
relinquish your individuality in favour of God’s Higher Purpose.
Islamica Republică 