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Islam has undoubtedly been the most fast spreading religion in the world. At the same time no religion has been so much the [link widoczny dla zalogowanych] target of criticisms and accusations as Islam is in these days. Some people call it a religion that is totally devoid of reasoning, some call it a religion that preaches discrimination and animosity, some blame it as a religion that breeds intolerance and bigotry and some treat it as a religion that sanctions violence, fanaticism, extremism and conflicts.
There can be two possible reasons for such accusations and criticisms. One could be envy i.e. being upset by the fast spreading trend of the religion; some people may be either seeking solace in such criticisms and accusations or trying to counter the trend of its spreading. The other could be the complete ignorance about the teachings and true spirit of Islam. But whatever may be the motive and basis of these criticisms and accusations, the fact remains that all these criticisms and accusations are nothing but mere conjectures and surmises, being totally against the teachings and the true spirit of Islam.
The religion of Islam has been in existence for more than fourteen hundred years about which some of the most learned intellectuals of the West have said:-
"The nobility and tolerance of this creed which accepted as God inspired all the real religions of the world will always be a golden heritage of mankind" (Gospel of Islam Duncan Green-less).
"For five centuries, from 700 to 1200 A.D. Islam led the world in power, order and extent of Government, in refinement of manners, in standard of living, in human legislation and religious tolerance, scholarship, science and philosophy" (Civilisation Vol: II - Will Durant),
"No other society has such a record of success in uniting in an equality of status and of opportunity and of endure, so many and so various races of humanity" (Wither Islam - Prof: Gibb),
"The ideal of freedom for all human beings, of human brotherhood, of the equality of all men before law, of democratic government by consultation and universal suffrage, the ideals that inspired the French revolution and the declaration of rights, that guided the framing of the American constitution and influenced the struggle for independence of Latin American States were not the inventions of the West. They find their ultimate inspiration in the Holy Quran: (Making of humanity - Prof: Brifault).
"Islam is the only religion in the world that will remain eternally practicable with changing times. I believe if today an autocrat of Muhammad's calibre assumes world leadership, he could solve all problems facing humanity. I predict that tomorrow's Europe will embrace Islam" (The genuine Islam - George Bernard Shaw).
According to Arnold Toynbee, a well known British historian, there was hardly any race in the world from which people did not embrace Islam and in the process became one Ummah. He rather goes to the extent of saying that Christianity with all its preaching of Universal brotherhood lagged far behind the Muslims in bringing about the intermingling and integration of different races particularly the white and black. He is rather of the view that solution to all international conflicts lies only in embracing Islam enmasse because Islam is the only religion that transcends nationalism. (The world and the West).
How can a religion that has been so much admired for its teachings and spirit by independent observers and men of letters can be said to breed or encourage extremism, violence and terrorism. In fact all the above accusations, blames and criticisms are based on the complete ignorance about the teachings and the true spirit of Islam. The only appropriate way of judging the merits and true spirit of a religion could be to have a look at its scripture, its history and what its main proponent and protagonist said or did and not at what some of its followers now say or do. Will it not look very awkward if we blame Christianity for the holocaust (massacre of Jews by Hitler) or for the most destructive bombing of Hiroshima and Nagasaki or for the indiscriminate killing of Iraqis and Afghans or Judaism for the atrocities perpetrated daily on the Palestinians.
Now coming to Islam, if we have a look at the Quran, its scripture and mainspring, it will follow that it inter alias highlights seven elements which are reflective of its true spirit. They are:-
1.Creation and maintaining the balance. About the creation of universe and its
maintenance in proper order, the Quran says "that the heavens and the earth were joined together, then we separated them (by force) (21:30)". The modern science has found that the entire universe was a gaseous mass consisting mainly of hydrogen and a certain amount of helium gases that was slowly rotating. After condensation and contraction it turned into a super dense agglomeration of matter and finally got split into fragments through what the scientists call big bang. The fragments so separated from each other ultimately took the shapes of the sun and other stars and planets including the moon and the earth. This is also confirmed by another Quranic verse which says "I seek refuge with the Lord of falaq" (113:1). The Arabic word "falaq" implies that which comes into existence as a result of violent explosion. That's why most of the commentators have taken this word for "Dawn" that splits and emerges from darkness i.e. when the rays of the sun pierce through the darkness of the night. But since it has now been scientifically proved that the whole of the Universe came into existence as a result of violent explosion (The big bang) it could be more appropriate if the word "Falaq" occurring in the verse (113:1) is taken as having reference to the Universe and the verse thus translated as "I seek refuge with the Lord of Universe" (113:1). Likewise the word "fataq" occurring in the verse (21:30), as quoted above, means separation by force or to be more appropriate as a result of violent explosion. Thus, the two verses combined clearly say what the big bang theory has most recently established as a result of scientific investigation. The verse (21:30) further says that all living things were created from water. Living things in this verse imply all living things except human beings who were created much later and that too from clay (32:7) or rather from clay and water both. According to the recent research studies on the subject, protoplasm (the essential matter of living organism) is 80% to 85% water. That's why the Prophet said that he was a Prophet when Adam was yet between clay and water. The fact that the human beings were created much after the other living things is proved by the fact that when Allah told the angels that he was going to place His vicegerent on earth (the reference was to the creation of Adam) they got astonished and said "Will you set up one who will create disorder and cause bloodshed in the earth when we are engaged ceaselessly in your service and glorify your Name" (2:30) The angels said this on the basis of their own observation of the disorder and bloodshed caused by the living things created before [link widoczny dla zalogowanych] the creation of human beings. This shows that the human beings were created much later than the other living things.
Simultaneously with the creation of heavens and the earth Allah set the
balance i.e. devised the order or the system in which all these bodies were to be placed with a view to maintain balance and the requisite degree of equilibrium. As the Quran says "He raised the heavens high and set the balance" (55:7). Explaining this, the Quran further says that "the sun must not catch up the moon nor does the night outstrip the day. Each one is travelling in an orbit with its own motion" (36:40). It further says "such is the artistry of Allah who arranges all things in proper order" (27:8 Cool

. The recent scientific discoveries have proved that the degree of order, balance and harmony operating in the heavens responds to the highest mathematical abstraction without any fault. In fact what is most common and conspicuous in these creation and their movements and functioning is the maintenance of requisite degree of balance and the resultant harmony. The lesson one should learn could, therefore, be that order and balance are the pre-requisite of harmony and harmony is the pre-requisite of survival. It is because of this harmony that the system has survived for billions of years.
That's why the Quran specifically advises us not to disturb the balance (55: Cool

meaning thereby to maintain similar balance in all our activities, behaviours and ways of life where possible. Balance is disturbed when there is commission of excesses, transgression, aggression or oppression. That is why the Quran expressly advises us not to commit excesses (5:87) and transgression (5:2), avoid oppression (42:42) and not to usurp what belongs to others (7:188) (4:32) which in fact and effect amounts to the commission of excesses. Even in the matter of eating, the Quranic verse which says eat and drink also says not to exceed the limits (7:31). The Quran also advises us to be moderate in pace (31:19). The same principle was observed in the provision of all things in the earth. As the Quran says "and produced therein (in the earth) all things in due balance "(15:19). The Quran lays special emphasis on balance while referring to the creation of Muslims as Ummah (2:143). It does not mean that the Muslims are a balanced people by birth. What the verse actually implies is that taking guidance from the Quran the Muslims are expected to observe the principles of balance to an extent that they should serve as an example for others to follow. The Quran further says that "it is Allah who has sent down the Book in truth and the balance" (42:17). It further says "We sent down our messengers with clear signs and sent down with them the Book and the balance so that the people stand by justice" (57:25) It means that after making use of balance in setting the Universe in order, Allah sent it down through His Prophets and Books so that the human beings also make use of it in their own spheres of activities. Balance also implies doing justice. In the sphere of human activities, when the principles of balance are applied to the exercise of discretion, whether in relation to one's self or in relation to others, or in the exercise of authority or delivery of Judgements or decisions in regard to others in general and their rights and obligations in particular, it is called justice. The person delivering the Judgement must give equal opportunities to the parties to plead and defend their claims and versions by adducing necessary evidence and counter evidence and putting forth arguments and counter arguments, weigh the evidence on even scale, give due consideration to the pleas and contentions raised by the parties and deliver the judgement on merits without being influenced by any bias, self interest or extraneous matter or circumstance.
The main object of the creation of [link widoczny dla zalogowanych] human beings was to place them as vicegerents of Allah in the earth. (6:165). With that object in view they have been created in the best possible form (95:4) and endowed with all the qualities they need to act as the vicegerents of Allah on earth. These qualities are the sight, the hearing, the intelligence and affection (16:7 Cool

and the love and mercy (30:21), the power of reasoning coupled with conscience i.e. the ability to make distinction between right and wrong (91: Cool

and the ability to speak (55:4). In the Arabic idioms the word "heart" is considered as the centre of intelligence and affection. The word "heart" occurring in the verse (16:7 Cool

is, therefore, to be understood as having reference to intelligence and affection. Apart from that, they have been provided necessary guidance through hollister outlet Important Information Regarding H Prophets and Books, Quran being the last of them (57:25) and have been shown both the ways, the right way and the wrong way (90:10) (76:3). All that is in the heavens and in the earth has been subjected to them (to serve their interests and needs) (31:20). At the same time they have been given full liberty to follow the right or the wrong way. The words "to be grateful or not grateful" in the verse (76:3) imply full liberty to follow the right way or the wrong way. The whole of this scheme has been summed up and reaffirmed by the Quran thus "who has created and then proportioned: who has measured and then guided" (87:2,3). The words created and proportioned in the verse imply the creation of human beings in the best possible form. A minute look at the constitution and mechanism of human body will reveal that it is nothing but a unique configuration of the finest possible proportions that no artist or designer could have possibly conceived. The word measured in the verse implies that Allah took calculated account of the capabilities as well as the frailties and inclinations with which a human being is born so as to devise proper scheme for his guidance and development. The word "guided" implies the provision of appropriate guidance. Being an earthly creature the human being has naturally been born with the frailties inherent in the earthly environment. He has also been endowed with certain qualities, as referred to above, the use of which needs proper guidance and direction. It is only when the qualities he is endowed with are rightly used and the frailties with which he has been born are made up, or controlled to the desirable extent, that he will be able to discharge his responsibilities and obligations as Allah's vicegerent in a proper way.
The Quran further says "He breathed into him of His Spirit" (39:9). The verse has reference to the human beings in whom Allah breathed some of His Own Spirit. Breathing of his own spirit implies that some of the qualities and attributes of Allah, though not to the extent that Allah has got, have been bestowed on the human beings. These qualities and attributes could obviously be vision, creativity; wisdom, love and mercy which the human beings need for discharging their obligations as Allah's vicegerents on earth.
For all the favours thus conferred on the human beings, they have to discharge three kinds of obligations. One is obligations towards Allah, the other is obligations toward the fellow beings and the third is obligations towards other creation of Allah. Their first obligation to Allah could be to have faith in the Unity of Allah and in his Omnipresence, Omnipotence, Omni-graciousness together with the belief that everything has finally to revert to Him (112:1-4) (28-70). For this purpose they have been provided guidance through the Prophets and Books. Their second obligation to Allah could be to understand, obey and do what Allah has ordained with the firm belief that they have to account for all this on the Day of Judgement.
The obligations of human beings towards their fellow beings as enjoined by the Quran could be to accept that all human beings are equal and to abide by the principles of equal opportunities where possible (49:13). To observe the principles of balance to the extent possible in all their dealings and relationship with others. This should, among other things, mean to be fair and just to others (4:135), not to usurp what belongs to others (2:188), not to violate trusts (8:27), to keep up pledges (17:34), to pay Zakat (2:177), to render financial help to the needy (2:219), not to withhold from others things due to them (11:85), not to commit excesses (5:87) not to oppress others (42:42) and seeking others welfare (saying of the Prophet). The obligations of human beings in relation to other creation of Allah as is evident from the relevant Quranic verses could be to ponder and reflect over them, to explore and preserve them and to make right use thereof and of the signs therein (45:13).
2.Emphasis on acquisition of knowledge. No other religion has given so much importance to the acquisition of knowledge as the Islam. According to the Quran it was the first thing that Allah gave to the human beings. When Adam was created, Allah taught him the names of all things. Commentators differ as to what were the things the names of which were taught to Adam. But they agree on one point and it is that it were worldly things or matters the names of which were taught to Adam. Because, Adam was created to act as the vicegerent of Allah on earth and it was, therefore, of utmost importance that he should have some knowledge of worldly things and matters. That is why the angels were unable to tell the names of those things when they were asked to tell the names of those things before Adam was asked about it. It is often said that can merely knowing the names of certain things be termed as knowledge. The answer is very simple. Even now the acquisition of every knowledge starts from learning the names of things first. In fact what was taught to Adam was the beginning of knowledge that the human beings were supposed to have while living on earth.
After that, when Adam was commanded to go down to the earth he was at the same time taught something more by Allah which as is evident from the relevant verse could be spiritual knowledge only. This shows that knowledge about worldly things and matters could be not less important than the spiritual knowledge. Because it was given to the human beings before the spiritual knowledge. That's why the Prophet said that contemplation over and the study of Allah's creation for a while could be better than a year's prayers. Creation in this saying of the Prophet implies creation within the comprehension of human beings contemplation over which could be obviously not possible without worldly knowledge.
Likewise the acquisition of knowledge was the first thing that the Quran stressed when its revelation started. The first verse of the Quran revealed to the Prophet started with the word "Iqra" (read). The verse was in fact, not addressed to the Prophet alone but to the whole of the mankind through him. This could be evident from the fact that the Prophet was not literate and there was nothing available for reading at the time and place when the verse was revealed. In fact the Prophet himself said that he couldn't read when he was asked to read by the angel. This view is further supported by the verses that follow which say "Your Lord is the most gracious who taught knowledge by pen. Taught man what he did not know" (96:4, 5). From the verses it follows that in the ordinary sense knowing anything which one does not know could be knowledge for him. But in the Quranic sense knowledge means every kind of knowledge, including religious knowledge, which can promote directly or indirectly human welfare or the process of human development on sound, healthy and progressive lines. The Quran further says "can those who have knowledge and who have no knowledge ever be equal" (39:9). And Allah will exalt those among you who believe and who have knowledge to higher ranks (58:11). That's why the Prophet said go on acquiring knowledge from cradle to grave or even if you have to go to China for it.
3.Doing of justice. The Quran not only exhorts the believers to do justice (5: Cool

but rather enjoins them to be the standard bearers of justice. As it says "O believers be you the standard bearers of justice and witnesses for the sake of Allah, even though your justice and your evidence might be harmful to yourselves or to your parents or to your relatives. It does not matter whether the party concerned is rich or poor. Allah is their greater well wisher than you. So follow not your passions lest you lapse or fall away (from truth) and if you lapse or fall away, then Lo! Allah is ever informed of what you do" (4:135). The verse inter alia highlights what could be the most modern concept of justice, namely, justice shall not only be done but, shall manifestly seem to have been done. Since doing of justice largely depends on true and reliable evidence, the Quran enjoins the believers "to be steadfast in giving evidence for the sake of Allah in equity and let not enmity of any people provoke you to turn away from justice. Do justice for it is akin to piety" (5: Cool

. There can be no better way of ensuring impartial justice than the one enjoined by the Quran.
The Quran also tells us as to what could be the standard of justice which according to it could be maintenance of balance (57:25). There can be no better standard than this. It also reveals specific principles of justice in regard to various matters. In regard to criminal matters the Quran tells us as to what could be the gist or the main ingredient of an offence. The gist of an offence as deducible from the Quranic verse which says "and there is no sin for you in the mistake that you commit unintentionally" (33:5) and the saying of the Prophet that intention is the foundation of all human actions, could be the intention of the person charged with the commission of offence. This standard is recognised the world over. The Quran also tells us to what could be the standard of punishment for an offence, which according to it could be the infliction of injury equal to the injury caused which means that the punishment must match the severity of the injury caused (42:40). Pardoning of the accused is, however preferred.
In regard to the civil matters, the Quran lays down specific principles which can serve as the basis of decisions in the appropriate cases. These are, do not covet (4:32) or usurp (2:188) what rightfully belongs to others, do not withhold from the people things due to them (11:85), weigh with even scales (be fair in all transactions) (17:34), do not violate trusts (8:27), keep up promises (17:34), do not commit frauds (83:1) and do not commit excesses (5:87).
4.The principles of equality and equal opportunities. The Quran says" O! mankind, we created you from a single male and female couple and then divided you into nations and tribes so that you may recognise one another. Verily the most honourable among you in the sight of God Almighty is he who is the most righteous of you Lo! Allah is All-knowing All-Wise" (49:13).
Explaining the above verse in his sermon on the occasion of Hajat-ul-Wida (the last Hajj), the Prophet observed "in the light of this Quranic verse no Arab has any superiority over a non-Arab nor any non-Arab has any superiority over an Arab. Neither black is superior to white nor white is superior to black. Of course, if there is any criteria of superiority and respectability it is righteousness". It was the above declaration that gave severe blow to the false notions and self made barriers of race, blood and colour in the human society. This was also the main reason for the acceptance of Islam by people among all the nations and tribes. According to Toynbee there was hardly any race in the world from which people did not embrace Islam and in the process became one Ummah.
The principle of equal opportunities implies the provision of equal opportunities where possible to learn, develop, contribute and be accordingly rewarded. The above Quranic verse not only highlights the principle of equal opportunities but also emphasises its observance. Righteousness is the outcome of Taqwa, which interalia implies the fear of Allah. This is the standard which is not only just and fair but is also pertinent to the object and is within the reach of every one, the [link widoczny dla zalogowanych] rich and poor, the white and black and a male and female. There can be no better example of equal opportunities than the one expounded by the above verse.
The principle of equal opportunities is yet spelled out by another verse which says "and do not covet what Allah has given some of you more than others. The men shall have their due share according to what they have earned and women shall have their share according to what they have earned" (4:32). The word earned in the verse has reference to what one can earn in this world i.e. material things like monetary rewards and wealth, and not the reward in the Hereafter as some people think. This is evident from the first part of the verse which has a clear reference to material wealth because it is the intense desire for material wealth specially that which belongs to others that is condemned and prohibited and not the desire for rewards in the Hereafter. The [link widoczny dla zalogowanych] verse does not make my distinction between men and women in this regard but treats them at par.
Before the advent of Islam, the women in the world in general and in the Arabian Peninsula in particular, were treated like chattels having no status or rights of their own. The Quran accorded equal status to women and treated them at par with men in many respects. Another Quranic verse even goes further and says "Lo! Men who surrender unto Allah and women who surrender, and men who believe and women who believe, and men who obey and women who obey, and men who speak the truth and women who speak the truth, and men who preserve (in righteousness) and women who preserve, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who fast and women fast, and men who guard their modesty and women who guard their modesty, and men who remember Allah and women who remember, Allah has prepared for them forgiveness and vast reward" (33:35). In yet another Quranic verse the women have been termed as the garments of men and men as the garments of women (2:187) which, among other things, accords equal status to both men and women. The most glaring example of equality and equal opportunities was exhibited by the second Caliph Hazrat Uman while going to Syria as a head of Muslim state. He was accompanied by his slave with one camel on which the Caliph and the slave rode turn by turn. By the time they reached Syria, where a large number of people had come out to receive them, the turn of riding on the camel was that of the slave while the Caliph was walking on foot.
5.Beliefs and prayers. The Quran enjoins certain beliefs to serve as the basic requirements of a believer. They are to have faith in the existence and unity of Allah and in the fact that He is All-powerful and All-knowing. And to have faith in the Prophets of Allah with Muhammad (PBUH) as the last of them, in all the Books sent with the Prophets, in the existence of angels and in the Day of Judgement on which every person will be required to account for whether or not he has observed the guidance sent by Allah and consequential requital.
The Quran also enjoins certain prayers and rituals which besides spiritual
values have many other tangible benefits. They are:-
a) Salat. It has to be prayed for five times in a day. Ten to twenty minutes could be the maximum times of each Salat depending upon the number of cycles prayed. Salat can be offered at any place, on the road side, at home, individually or in congregation. Of course offering of Salat in congregation is preferred. One of the main objects of this prayer is to be heedful to the presence of Allah every where and at all times and also to the fact that Allah knows and is aware of what one does, says or has in mind. Even if one commits a slight mistake while offering Salat, he tries to rectify it although no one can see or sense what mistake he has committed. It is the fear of Allah and the firm conviction that Allah knows what has gone wrong that impels him to correct the mistake. The same fear and conviction can impel one to avoid sins and instead do right things. Besides, offering Salat can be of great help in soothing the effect of tension, anxiety and unrest. According to a research study published in Times, June 24, 1996 "prayer operates along the same biochemical pathways as the relaxation response. In other words, praying affects epinephrine and other corticosteroid messengers or stress hormones, leading to lesser blood pressure, more relaxed heart rate and respiration and other benefits". In this connection the Quran says "verily in the remembrance of Allah do hearts find rest". In the Arabic idioms the word heart also implies mind. Offering of Salat in congregation among other things, fosters mutual respect and ties when people meet five times a day at the some time and place with the same object. It also fosters the spirit of equality as the rich and poor stand shoulder to shoulder in [link widoczny dla zalogowanych] the same row.
b)Fasting. The Quran has prescribed fasting for one month for the believers. As it says "O believers fasting has been made obligatory on you, just as it was made obligatory on the followers of other Prophets before you so that you become righteous" (2:183). Fasting inter alia implies abstention from eating and drinking for the whole day. Although the person fasting can secretly eat and drink anything he likes but he neither eats nor drinks anything because he has full faith that there can be nothing secret from Allah. This denotes the fear of Allah with the firm belief that Allah is All knowing and All-powerful which is the basic requirement of righteousness. Fasting inter alia strengthens the will power and enables one to control desires and exercise patience. It promotes tolerance and helps one to control some of the common human frailties such as anxiety and contentiousness. It also enables one to control anger and make proper use of his qualities. It makes one realise the rigours of hunger and thirst and enables him to empathise with those who are hungry and thirsty and thereby overcome the tendency towards unfairness.
c) Zakat. The Quran has made the payment of Zakat obligatory on the believers. It is a form of tax on those who can pay it for the benefit of those who are needy or cannot make their both ends meet for some reason. It is payable once in a year on gold, silvers, cash amount, cattle and goods used for trading purposes. Its rate is 2 ? % of the total current value of the said items. It may be paid directly to the deserving persons or paid in the manner enjoined by the Quran. The Quran enjoins spending Zakat on helping the needy, the poor, paying the salaries of the personnel of Zakat department, helping those who have just embraced Islam, liberating salves, paying off debts or fines, sponsoring those who have dedicated themselves to serving and defending the faith and helping the wayfarers.
Zakat inter alia creates a general [link widoczny dla zalogowanych] conviction among those who pay it that whatever wealth they have got is not their own alone. Others have also a share in it. As the Quran says "and in their wealth was a share of him who asked and of him who was needy" (51:19). The Quran specifically condemns hoarding of wealth. Zakat helps the distribution of wealth in the society. It is also apt to remove the hatred and envy from the hearts of poor and needy towards the rich and well to do and rather foster sense of goodwill among the recipients towards the givers. Besides, it is also likely to curb tendency towards the commission of crimes as most of the crimes are committed because of poverty and hunger.
d.Performance of Hajj. The performance of Hajj is obligatory once in life on those who can undertake the journey. Hajj is a ritual that can have long term spiritual impact. During Hajj one has to perform several rites the most inspiring of which is Waqoof-i-Arafah. This is the day on which, according to a saying of the Prophet, Allah is nearer to the human beings than ever. This fact is actually felt by those standing bareheaded in the plans of Arafah in an environment marked by submission and sublimity, humbleness and humility, fear and tears and repentance and self-reproachment. The day has its own grandeur, splendour and significance reflecting Allah's nearness all around all the time. The spiritual impact that starts from the recitation of Talbiah for the first time reaches its climax with this rite leaving long term impact on one's mind. The more one repents, the more one reproaches himself for whatever wrong has he done and the more one humbles himself before his Lord the more could be the restraining and reforming effect, restraining him from that which is wrong and impelling him to do that which is right.
The Quran says "I created the jin and humankind only that they should worship me". (51:56). The word worship occurring in this verse is a word of very wide connotation. It does not mean mere offering of prayers or carrying out religious rites and rituals. Offering prayers may be a part of ibadat but not the whole of it. The Prophet termed the act of honestly earning one's livelihood as ibadat (worship). The meaning of the word worship (ibadat) is more akin to submission, devotion and faithfulness (the meanings of all taken together). The word worship occurring in the verse (51:56) is, therefore, to be understood as having reference to submission, devotion and faithfulness meaning that Allah expect every human being to be obedient, devoted and faithfully discharge his responsibilities and observe his obligations as His vicegerent which in a nutshell means total submission to the Will of Allah.
But to think that the life in this world has no significance and that one should devote it totally to prayers, rites and rituals will be like turning away from an appointed role. Islam does not approve at all the life of abstinence and forsaking the world. For example, the Quran says "He raised the heavens high and set the balance" (55:7) Then it says "not to disturb the balance" (55: Cool

meaning to observe the principles of balance in all our activities dealings and relations. This will obviously require some time and effort. All activities and relations have to be planned and carried in consonance with the requirements of balance where possible. Compliance with this requirement will not be possible if we devote the whole time and all efforts towards prayers and religious rites and rituals. Likewise, the Quran says Allah has subjected to the human beings whatever is in the heavens and the earth. There are many signs in this for those who reflect (45:13). Reflection does not mean mere thinking or pondering over a thing or sign but also to make use thereof. This is what the object of the word "subjected" in the verse (45:13) seems to be. This will naturally require the acquisition of relevant knowledge and requisite technology in addition to making of due efforts. Besides the human beings have to work for earning their livelihood to which they have to give some time. According to a saying of the Prophet, no food is better than the food earned with one's own hands. Thus there are many other Quranic directives and sayings of the Prophet compliance with which will not be compatible with living a life of abstinence and forsaking the world. In this connection the life of the Prophet could be the best example. Besides, being a Prophet he also acted as a leader, as a ruler, as an administrator, as a general, as a Judge, as a reformer, as a mentor, as a friend, as a father, as a husband and as a neighbour and fulfilled the obligations of all these positions and relationships. That's why the Quran says that in the Prophet of Allah you have a good example (23:21).
Besides, Allah has endowed the human beings with certain qualities like intelligence and affection (16:7 Cool

and conscience i.e. the ability to make distinction between right and wrong (91:7, Cool

of which he has to make proper [link widoczny dla zalogowanych] use in appropriate situations and in dealing with certain matters. The Quran further says that Allah breathed in the human beings some of His own spirit (32:9). This, among other things, implies that some attributes and qualities of Allah, though not to the extent that Allah has got them, such as wisdom, vision, creativity, mercy and love might have been bestowed on the human beings as a part of that spirit. All these qualities have to be properly used. The human beings need vision to properly plan and manage their affairs. They need wisdom and knowledge to understand and carry out their obligations as vicegerents of Allah in a proper way. And they need mercy and love so vital for survival in the terrestrial environment. All these favours carry corresponding obligations which a person given solely to prayers, abstinence and forsaking the world will not be able to discharge the way he is supposed to discharge them.
That is why the Quran places even greater emphasis on the practical aspect of life because it is this aspect which reflects the true self of a person. In fact the true self of a person is revealed not so much by what he thinks or says or preaches as by what he actually does or practises. It is for this reason that the Quran says "Good deeds are best in the sight of thy Lord (as rewards) and best as the foundations of hopes" (14:46). Deeds imply the doing of some thing or to be more appropriate the practical aspect of life (amal).In the verse good deeds are treated as the rewards of Allah as well as the foundations of hopes which means that good deeds are not only the rewards of Allah by themselves but one can also justifiably pin down hopes for further rewards on such deeds.
e)Righteous and wrong deeds. The following are some of the good and righteous deeds enjoined by the Quran and Sunnah:
Doing justice without being fettered by any fear, favour or bias (4:135), Spending wealth in the way of Allah (2:177), Enduring wrong with patience (16:126), Repelling evil with goodness (28:54), Controlling rage (3:134), Keeping of pledges (17:34), Giving true evidence (5: Cool

, Enjoining what is right (3:114), Forbidding what is wrong (3:114), Treating parents with great respect (17:23) Loving human beings (saying of the Prophet), Seeking knowledge (Saying of the Prophet), Treating wives nicely (sermon of the Prophet on the occasion of Hajat-al-widaa), Seeking others welfare (saying of the Prophet) Holding to forgiveness (7:199), Faithfully observing trusts (2:283), Guarding modesty (33:35) Moderation as a way of life (31:19) and Doing work through consultation (42:3 Cool

.
The following are some of the acts/behaviours that are specifically condemned/prohibited by the Quran or Sunnah:
Following lust (28:50), Treachery (8:5 Cool

, Transgression (5:87) Doing wrong to others (2:279), Killing of a person (5:32) 6:151), Back biting and over suspicion (49:12), Telling lies (39:3), Concealing evidence (2:283), Hypocrisy (4:138), Self centred pride (31:1 Cool

, Usurping what belongs to others (2:188), Withholding from others things due to them (11:85), Indulging in indecencies (42:37), Drinking wine and indulging in gambling (5:90), Indulging in usury (3:130),Greed (4:128), Indulging in evil plotting (35:43), Debauchery (4:24), Adultery (24:2), Committing excesses (5:87), Betrayal of trust (8:27), Disturbing balance (55: Cool

Fraud (83:1) Oppressing others and creating disorder on earth (42:42), Publication and propagation of scandals among the believers (24:19), Slandering a chaste woman (24:23).
f)The right course: The Quran says "In fact the one who repents and
does righteous deeds returns to Allah as he rightly should" (25:71).Here the Quran lays down a twofold criteria for return to Allah, a criteria that is truly in consonance with human nature. It is not confined to righteous deeds only, repentance implies doing wrong deeds also. A person repents when he does something wrong. The criteria duly takes into account the frailties with which a human being is born. But at the some time it plays a reformative role as well. Even if a person does something wrong but if he repents the movement he realises that what he has done is wrong, he is pardoned by Allah.
Repentance, in fact, implies four things. One is the firm faith in the Unity of Allah. One prays only to Allah for pardon and no one else. The other is the acknowledgement of the fact that Allah is All-knowing and takes account of every thing one does. The third one is fear of Allah. The person repents over what he has done because he knows that Allah is aware of what he has done and will duly requite him for it. Therefore he repents over whatever wrong he has done and feels regret for it. The fourth is faith in the Graciousness and compassion of Allah, that Allah will certainly pardon him if he sincerely repents and vows not to commit any sin again. Allah has prescribed mercy and Compassion as a rule binding on Himself (6:54) the scope whereof extends to every thing (7:156) and has at the same time assured the mankind not to despair of it (39:53). They will certainly get it if they sincerely pray for it. When a person repents over what he has done and prays to Allah for pardon and compassion, he invokes the rule Allah has set for Himself and reaffirms faith in the assurance Allah has given to mankind.
But repentance shall be unqualified and the man shall plainly admit his guilt. It is not enough to say that he was misled by some one. Adam was misled by Satan to do what he was forbidden to do but he and his wife plainly admitted that they had wronged themselves. That's why they were pardoned (7:23). Moses who killed a person by chance didn't raise the plea that the man was killed by chance. He plainly admitted that he wronged himself and was therefore immediately pardoned (28:16).
g).Preaching by exemplifying: Some people devote a good part of life
to the preaching of religion without achieving the desired objectives. This is mainly because they depend solely on oral teaching. It is true that some basics of the religion can be taught only orally but when it comes to the dos and don'ts mere oral teaching cannot be enough. Preaching by exemplifying involving a measure of practical demonstration could be the most appropriate way to achieve the desired objective. It would mean that the preacher should himself do [link widoczny dla zalogowanych] what is right and avoid what is wrong and thereby set an example. Preaching by exemplifying has deep psychological effects on others to follow and emulate. A picture in several times more effective than describing the same thing with a thousand words. During the life time of the Prophet, the believers followed the Quranic teachings in letters and spirit when they saw these teachings being exhibited in all the acts and behaviours of the Prophet. That's why the Quran says "verily in the Prophet of Allah you have a good example" (33:21).
6. Interfaith relations: No other religion has as much potentials for promoting harmony in interfaith relations as Islam. This is evident from its very name which is neither associated nor interlocked with any person, people, or place. And from its very meaning which in the literal sense implies submission and in the Quranic sense implies submission to the will of Allah (2:128). Submission to the will of Allah is the main theme of every monotheist religion by whatever name called (3:19)
This means that the basic theme of every monotheist religion is the same. As the Quran says "He laid down the same religion for you as He enjoined on Noah: that which he revealed to you which He enjoined on Ibrahim, Moses and Jesus Christ" (42:12). Thus depending on the context the reference to Islam in the Quran can also be taken as reference to the religions of all the Prophets of Allah. There are of course differences in the laws or Sharias of all these religions. As the Quran says "to each among you we have prescribed a law (Sharia) and open way. If Allah willed He would have made you a single people but His plan is to test you in what He has given you. So strive as in race in all virtues. The goal of you all is to Allah" (5:4 Cool

. But the basic tenets of all the religions are the same on the basis of which the Quran invites the followers of other monotheist religions to develop a common understanding. As it says "O people of the Book, come to common terms as between us and you that we worship none but Allah, that we associate no partner with Him, that we raise not amongst ourselves lords and patrons other than Allah" (3:64). Through this verse the Quran invites the followers of other monotheist religions for creating a common understanding on points common to all rather than advising them to relinquish their religions and accept Islam.
There are some verses of the Quran which exhorted the believers not to take their friends and partners from the people of other scriptures (5:51,57). But each of these exhortations pertained to the circumstances prevailing at that particular time. In fact, the conditions at that time were so volatile that the friends of today could be the foes of tomorrow and vice versa. Quranic verses were revealed telling the believers as to who their friends or foes were at a particular time. For example, another Quranic verse said that nearer to Muslims in love were the Christians (5:82), Hence the verses (5:51,57) should not be taken in the sense that Muslims were forbidden from taking the followers of other scriptures as their friends for ever or on account of their religion. The Quran also allowed the Muslims to fight with the people of other scriptures but the object was certainly not to force them to accept Islam but was to make them acknowledge the sovereignty of the newly created Muslim state and to pay tax as its citizens (9:29). The first Caliph fought against those of the Muslims who refused to pay Zakat.
It is [link widoczny dla zalogowanych] a totally wrong impression that Islam is inimical to other religions or it was spread at the point of sword. The Quran very clearly says that there is no force or compulsion in regard to religion (2:256). Likewise the Prophet was very clearly advised by the Quran that it was not his job to compel the people to accept the truth of what he was saying (50:45). Some isolated cases of forced conversion might have happened but the fact remains that there is no concept of forced conversion in Islam.
Critics generally term Jehad as the war for forced conversion but they do not know what the true meaning and object of Jehad, as enjoined by the Quran could be. The word Jehad literally means struggling hard or making ceaseless efforts. With this meaning and import, Jehad in the way of Allah as enjoined by the Quran would mean struggling hard or making ceaseless efforts for achieving or promoting anything which is not only declared as right or good by the Quran but is also beneficial for the people, or prohibiting or forbidding any thing that is not only declared as bad or wrong by the Quran but is also harmful for the people as explained in serial No. 5(e) of this article. For example acquisition of knowledge as well as the dissemination of knowledge for the benefit of mankind is specially enjoined by the Quran and Sunnah. Any struggle or effort for acquisition or dissemination of knowledge for the benefit of the people may be rightly called Jehad. Likewise, oppression of people has been specially condemned by the Quran. Any struggle for the emancipation of weak from oppression by the strong may be rightly termed as Jehad. The Prophet termed the act of speaking boldly and confidently while seeking justice and equity before a tyrant and aggressor as Jehad. (Tirmizi). The Prophet also termed the performance of Hajj as Jehad (Bokhari).
The Quran allows the believers to fight in the cause of Allah in two situations. One against aggression, as it says "fight in the Way of Allah those who fight you but do not transgress limits" 2:190). The limit has been explained in another Quranic verse which say that "the recompense for an injury is an injury equal thereto, but if a person forgives and makes reconciliation, his reward is due from Allah" (42:40). The other is against oppression. As the Quran says "Why should you not fight in the cause of Allah and of those who being weak are ill-treated and oppressed" (4:7 Cool

. The believers are specially enjoined that if the enemy against whom they are fighting desires to enter peace, they should also do so. Thus in either of the above cases, the fighting may be rightly termed as Jehad as it will be for a noble and just cause. But in no sense of the term fighting for capturing territories with a view to expand rule or to force people to accept Islam could be termed as Jehad. In fact Islam is a religion that enjoins maintenance of balance (55: Cool

, doing of justice (5: Cool

kindness even to non-believers (60: Cool

, repulsion of evil with goodness (28:54) and fairness to all (4:36).
The Quran rather enjoined the Prophet to invite to the Way of Allah with wisdom and excellent preaching and argue with people in the best manner (16:125). The words wisdom, excellent preaching and argue with people in the best manner in the verse, among other things, imply the extensive use of reasoning and knowledge in the process of preaching and arguing with people. Thus, with the revelation of the Quran the reliance shifted from emotionalism and sentimentalism to reasoning, reflecting, perceiving, deducting and understanding. Out of the total of 6666 verses of the Quran about 756 verses, directly or indirectly, emphasise observing reflecting, listening, pondering, knowing and understanding. The total number of verses relating to prayers, fasting and pilgrimage is around 150. The Quran further exhorts us "do not follow that of which you have no knowledge, for you will be questioned about the use of your eyes, ears and heart" (17:36).
In the Arabic idioms the heart is considered as the centre of intelligence, reasoning and affection. How can a religion that enjoins reliance on the use of wisdom, reasoning, knowledge and best possible arguments in preaching what it stands for can be expected to sanction or rely on forced conversion. This dispels the impression created by some misleading statements that Islam is a religion devoid of reasoning or it did not bring anything new and relied solely on sword for taking its message across. In fact it was Islam that placed so much reliance on the use of wisdom and reasoning that brought out the religion from the restraints of superstitions, fanaticism, extremism, emotionalism and sentimentalism.
The charter of Madina drawn up under the direct supervision of the Prophet in which the Muslims [link widoczny dla zalogowanych] and Jews were shown as one Ummah (Ibne Hisham) could be one living example of peaceful co-existence. Besides, the Prophet allowed the members of the Christian delegation of Najran to pray in the mosque, In his letter addressed to the four Himyarite princes of Najran who had accepted Islam the Prophet particularly stressed that if a Jew or Christian desired to retain his religion, he should be allowed to do so provided he agreed to pay tax (Ibne Ishaque).
7.Compatibility with the modern values of democracy and human rights. In fact what are called the modern values of democracy and human rights are not the invention of the West but have their source in the Quranic teachings as rightly pointed out by Professor Brifault in the passage quoted in the beginning of this article. The people's right to choose their ruler, the first and foremost value of democracy, is implicit in the Quranic verse which exhorts the believers to give their trusts into the care of those who are worthy of trust (4:5 Cool

. The word "trusts" was used by the Prophet for the responsibilities of the state on several occasions. For example when he was asked as to when the Day of Judgement will come. When the people start violating trusts, you should wait for the Day of Judgement, he said. What does that imply, he was further asked. It means when the responsibilities of the state are entrusted to those who are not capable of discharging them, he said. The Quran also provides specific indications as to who should be qualified for the position of a ruler in a Muslim state. When Hazrat Yusuf asked the Pharaoh to appoint him as ruler of Egypt he stressed two qualifications in that behalf, which according to him he met. One was that he was "hafeez"; the other was that he was "aleem" (12:55). The Arabic word "hafeez" means protector, custodian and man of integrity whereas the word "aleem" means being knowledgeable, competent and a man of vision, both of which in the modern terminology imply integrity and competence. Both of these qualifications have been approved by the Quran as is evident from the next following verse which says "thus we gave established power to Yusuf in the land to take possession as, when and where he pleased" (12:56). The Quran also enjoins those to whom the responsibilities of the state are entrusted, not to violate trusts" (8:2 Cool

.
No one can deny that the concept of equality is the very foundation on which the whole super structure of modern values of democracy and human rights is based. And it is also a fact that the whole world was in dark about this concept and the concept of equal opportunities when the Quran not only highlighted it but also advocated its acceptance and practice as discussed in serial No. 4 of this article.
As regard human rights, all these rights have been spelled out by the Quran and Sunnah in such a way that what could be the obligation of one in relation to others, could be right of such others as discussed in detail in Serial No. 1 of this article. For example, the Quran says do not with-hold from others things due to them (11:85) which means that no one shall usurp or with-hold from another what rightfully belongs to him or it should be right of everyone that he should peacefully enjoy what rightfully belongs to him.
Islam is, in fact, not a retrogressive religion. It was Islam that taught to world how to make progress in [link widoczny dla zalogowanych] various fields of life such as political, scientific, social and philosophical fields and supported continuous progress in all these fields. The Quran says "But say, "O Lord give me more of knowledge" (20:114), "excel in all that is good " (2:148), "Allah changes not the condition of people until they change (first) that which is in their soul" (13:11), "there is nothing for man except what he has striven for" (53:39) and "Allah has subjected to you whatever is in the earth and heavens" (21:20). All these verses spell out clear exhortation to continuous progress. Islam of course insists on observance of some cultural values like covering of heads, not the faces, and certain other parts of body by women in public having no object other than safeguarding of modesty with which the West has to reconcile itself as it has reconciled itself with certain specific cultural values and practices of other people. For example, the Sikhs, a community of Indian origin, are specifically allowed by the British army to wear their own peculiar types of turbans as a part of military uniforms.
From discussion on the above seven elements reflecting the true spirit of Islam it is crystal clear that all the blames and accusations levelled against Islam are based on the complete ignorance about the teachings and true spirit of Islam. Quran, which is the mainspring of Islam teaches love and [link widoczny dla zalogowanych] affection (16:7 Cool

and not hatred or animosity, it emphasises moderation (2:143) and not extremism or fanaticism, it preaches peace and brotherhood and not violence and disorder (42:42) it preaches doing of justice (5: Cool

and condemns oppression (42:42), it preaches harmony and condemns disturbance of balance (55: Cool

, it preaches kindness even to non-believers (60: Cool

, it emphasises the need for acquisition of knowledge and shedding of ignorance (20:114), it encourages continuous progress and not retrogression (2:148) it encourages the use of wisdom and reasoning in preaching (16:125) and condemns forced conversion (2:256) and above all it emphasises the observance of the principles of equality and provision of equal opportunity (49:13) and not discrimination. Of course if the blames and accusations levelled against Islam are the result of envy or prejudice, then the best course for the persons concerned could be not to level baseless accusations but to come up with any religious teachings more enlightened than the Quranic teachings on the elements explained in this article reflecting the true spirit of Islam. Extremist trends and tendencies undoubtedly exist among some Muslims in some parts of the world but for combating these trends and tendencies, the provision of requisite economic aid coupled with wide spread education and not the use of force or levelling of baseless accusations against their religion could be the appropriate course. Poverty and lack of education are the basic reasons for these trends and tendencies.
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THE TRUE SPIRIT OF ISLAMArticle Summary: Islam has undoubtedly been the most fast spreading religion in the world. At the same time no religion has been so much the target of criticisms and accusations as Islam is in these days. Some people call it a religion that is totally devoid of reasoning, some call it a religion that preaches discrimination and animosity, some blame it as a religion that breeds intolerance and bigotry and some treat it as a religion that sanctions violence, fanaticism, extremism and conflicts.
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