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Messages - shabeer_hassan

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121
What are the evidences in favour of the Qur'an being a divine
Sripture?


Given below is a list of some of the evidences in support of the
divine nature of the Qur'an:
1. It , itself, declares that it is a divine Scripture
2. It shall remain unchanged upto the Last Day.
3. The path of right conduct that it prescribes is faultless.
4. It is practicable.
5. The history that it teaches is faultless and honest.
6. Its literature is incomparable.
7. The prophecies made in it can be seen to have come true.
8. The references in it to the varied phenomena of nature, as
representing the signs of God, are free of controversies.
9. There is no reference, whatsoever, of an unscientific nature in it.
10. It is free of all contradictions.
11. None has been able to take up the challenge it poses when it calls
forth all, and any, to produce an equivalent of at least one of its
chapters.
12. The person who was appointed with it in the world was himself of
a truthful and selfless nature.

Can it not be claimed that the Qur'an’s has been but the composition
of Muhammad (pbuh) himself ?


Prophet Muhammad (e) had lived in the light of history. It
was through him that the world first heard of the Qur'an. As such, all
that may be asserted by those who do not accept the divine status of
the Qur'an is that it is the composition of Muhammad (e). There are
however, certain facts that must be understood as the premises for
this discussion. It can only be on the foundations of these premises
that the question as to whether the authorship of the Qur'an can be
attributed to Prophet Muhammad (e) can be discussed.
One : Muhammad (e) had been, upto the age of forty, the most
favoured man among the Arabs. It was because he had claimed that
the Qur'an was divinely inspired and that the commandments within it
are to be adhered to, that he was hated; osctracized; and forced to
flee from his hometown.
Two : Even among his bitterestt opponents there was about the truthfulness of Muhammad(e). It is difficult, therefore, to
believe that after living forty years of his life with utmost truthfulness,
he should venture to declare a falsehood in the name of the Lord
Creator and that he should have risked his own life for the sake of its
propagation.
Three : Men of letters were accorded a high status in Arabia.
There was not the slightest dissenting opinion among any, as regards
the lofty position of the Qur'an in its viability as a literary creation. If
he had ventured to claim the Qur'an as his own work, he would have
gained great respectability and status amongst the Arabs.
Four : There are references in the Qur'an which have criticized
certain of the actions of Muhammad (e) himself.
Five : There are also other references in the Qur’an which
reproach Muhammad (e) in the strongest possible terms.
It should be in the light of these facts that the pros and cons of
the argument that the Qur'an is the work of Muhammad (e) should
be examined.
Indeed, if a work of great literary merit is composed and is then
attributed to the name of God, there must necessarily exist vested
interests that lurk beneath. To expose those vested interests will then
be the duty of the critics. It will be on the basis of such an exposition
alone that the truth of the claim can be ascertained.

In composing the Qur'an, could it not have been the intention of
Muhammad (e) to achieve for himself the wordly benefits that may
accrue in establishing himself as the messenger of God?


It is greatly probable that Muhammad (e), who had grown up
an orphan, was exposed to considerable hardships in life. However,
with his marriage to the business woman, Khadeeja (r), it is also
probable that there was, naturally, a considerable rise in his standard
of living. As the husband of Khadeeja, the possibility that he would
have been prone to the constraints of a financial kind is remote indeed.
The marriage of Muhammad (e) to Khadeeja took place fifteen years
before his attaining prophethood. This means that it was only after
fifteen years of his having led a life of financial security that Muhammad
(e) came on to the scene with the claim that he was a messenger of
God and that the Qur'an constituted the word of God. If the attainment
of wordly profits was his motive, his financial position should have
become stronger after he made the claim. But what was it that actually
transpired?
Says Aysha (r), the wife of the Prophet, “As there was no
food cooked in our house, the cooking place would go without a fire
being lit for one or two months at a stretch. Ours was a diet of dates
and water. Some times it would be the milk of goats and the dried
shells of dates which those from Medina would bring us.”
Aysha was once recalling the past days to a person. The subject
of narration was the poverty s which the Prophet and his family endured
after the migration. She then talked of an occasion in which they worked
in the house in total darkness. “Was not there a lamp?” enquired the
person. She then replied thus: “If the oil to burn the lamp was in our
possession, instead of burning it, we would have drunk it to satisfy our
hunger.”
This by no means, was the situation that was prevalent only in
the first years of the Prophet’s mission. Even after Muhammad (e)
had assumed the position of the powerful sovereign of a vast realm
his condition was not very much different. Let the inner sanctum of
the ruler of the Islamic empire be described in the words of Umar (r),
his own companion:
“I never saw anything save three pieces of leather in a corner
and a little barley in the room of the Prophet. I wept at this. The
Prophet asked, ‘Why is it that you cry?’ I said: “O messenger of Allah!
How will I hold back my tears? I see the imprint of the palm leaves on
thine own body. I am also aware of the contents of this room.O
messenger of Allah! Beseech Allah for the ample means of thine own
sustenance. For, while the rulers of the Persian and Roman people -
the Chosroes and the Caesars - live in the luxury of gardens beneath
which rivers flow, the chosen messenger of Allah should live in abject

122
Jihad & Terrorism / What is Jihad?
« on: January 20, 2013, 10:44:28 AM »
Islamic Holy War? Muslims Killing Jews & Christians?

That is what we are told - by the western media. But what is the real truth behind this word JIHAD?

Jihad Explained
 
by Dr. Amir Ali, Ph.D. (May Allah have Mercy on him)

In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his [For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of females is intended.] popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Quran:

"We have enjoined on people kindness to parents; but if they STRIVE (Jahadaka) to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." [Noble Quran 29:8; also see 31:15]

In the above two verses of the Quran, it is non-Muslim parents who strive (Jahadaka) to convert their Muslim child back to their religion.
In the West, "jihad" is generally translated as "holy war," a usage the media has popularized. According to Islamic teachings, it is UNHOLY to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back into Arabic, we find "Harbun Muqaddasatu," or for "the holy war," "Al-Harbu Al-Muqaddasatu." WE CHALLENGE any researcher or scholar to find the meaning of "jihad" as holy war in the Quran or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Quran, the Hadith and other Islamic literature translate the term "jihad" as "holy war," due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "Harb" or "Qital," which are found in the Quran and Hadith.

For Muslims the term JIHAD is applied to all forms of STRIVING and has developed some special meanings over time. The sources of this development are the Quran (the Word of God revealed to Prophet Muhammad (peace be upon him). The Quran and the Hadith use the word "jihad" in several different contexts which are given below:

1.   RECOGNIZING THE CREATOR AND LOVING HIM MOST:

It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Quran addresses those who claim to be believers:
"O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and STRIVING in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk." [Noble Quran 9:23, 24]
It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.

2.   RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY:

Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and STRIVE to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Quran:
"So obey not the rejecters of faith, but strive (Jahidhum) against them by it (the Quran) with a great endeavor." [Noble Quran 25:52]

3.   STAYING ON THE STRAIGHT PATH STEADFASTLY:

Allah says in the Quran:
"And STRIVE (JADIHU) for Allah with the endeavor (JIHADIHI) which is His right. He has chosen you and has not laid upon you in the DEEN (religion) any hardship..." [Noble Quran 22:78]
"And whosoever STRIVES (JAHADA), STRIVES (YUJAHIDU) only for himself, for lo! Allah is altogether independent of the universe." [Noble Quran 29:6]

As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Quran:
"Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: 'In what you were engaged?' They will way: 'We were oppressed in the land.' (The angels) will say: 'Was not Allah's earth spacious that you could have migrated therein?'" [Noble Quran 4:97]
"Lo! Those who believe, and those who emigrate (to escape persecution) and STRIVE (JAHADU) in the way of Allah, these have hope of Allah's mercy..." [Noble Quran 2:218]

Allah tests the believers in their faith and their steadfastness:
"Or did you think that you would enter Paradise while yet Allah knows not those of you who really STRIVE (JAHADU), nor knows those (of you) who are steadfast." [Noble Quran 3:142]
"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the steadfast." [Noble Quran 2:155]

We find that the Prophet Muhammad (peace be upon him) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory []. Haykal, M. H., THE LIFE OF MUHAMMAD, Tr. Isma'il R. Faruqi, American Trust Publications, 1976, p. 132].

4.   STRIVING FOR RIGHTEOUS DEEDS:

Allah declares in the Quran:
"As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." [Noble Quran 29:69]
When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify:
"Ayshah, wife of the Prophet (peace be upon him) asked, 'O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'" [Sahih Al-Bukhari #2784]

At another occasion, a man asked the Prophet Muhammad (peace be upon him):
"'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet (peace be upon him) said, 'Then strive by serving them!'" [Sahih Al-Bukhari #5972]
Yet another man asked the Messenger of Allah (peace be upon him):
"'What kind of jihad is better?' He replied, 'A word of truth in front of an oppressive ruler!'" [Sunan Al-Nasa'i #4209]
The Messenger of Allah (peace be upon him) said: "...the MUJAHID (one who carries out jihad) is he who STRIVES against himself for the sake of Allah, and the MUHAJIR (one who emigrates) is he who abandons evil deeds and sin." [Sahih Ibn Hibban #4862]

5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM:

The Quran narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Quran 26:1-190, 36:13-32. In the Quran, Allah specifically praises those who strive to convey His message:
"Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims." [Noble Quran 41:33]
Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Quran:
"The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but STRIVE with their wealth and their selves for the cause of Allah. Such are the truthful." [Noble Quran 49:15]

5.   DEFENDING ISLAM AND THE COMMUNITY:

Allah declares in the Quran:
"To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah is Most Powerful to give them victory - (they are) those who have been expelled from their homes in defiance of right - (for no cause) except that they say, 'Our Lord is Allah'..." [Noble Quran 22:39-40]
The Quran permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad (peace be upon him) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad (peace be upon him), the Muslims fought to defend their faith and community [Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively.]. The Quran adds:
"Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. ...And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors." [Noble Quran 2:190, 193]

6.   HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM:

In the late period of the Prophet Muhammad's (peace be upon him) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's (peace be upon him) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad (peace be upon him) to come to their help and punish Quraysh. The Prophet Muhammad (peace be upon him) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle [Haykal, p. 395 for the conquest of Makkah].

7.   BANISHING THOSE WHO ACT TREACHEROUSLY:

Allah orders the Muslims in the Quran:
"If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous." [Noble Quran 8:58]
Prophet Muhammad (peace be upon him) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several Jewish tribes, however, some of them proved themselves treacherous. Prophet Muhammad (peace be upon him) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings [Haykal, pp. 245, 277, 311 and 326 for campaigns against the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Quraydhah and Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'.].

8.   DEFENDING THROUGH PREEMPTIVE STRIKES:

Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad (peace be upon him), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them [Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khaybar, Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usamah Ibn Zaid, respectively].

Allah ordered Muslims in the Quran:
"Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." [Noble Quran 2:216]

9.   GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN OPEN AND FREE ENVIRONMENT:

Allah declares in the Quran:
"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can..." [Noble Quran 2:217]
"And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." [Noble Quran 42:39]

To gain this freedom, Prophet Muhammad (peace be upon him) said:
"STRIVE (JAHIDU) against the disbelievers with your hands and tongues." [Sahih Ibn Hibban #4708]
The life of the Prophet Muhammad (peace be upon him) was full of STRIVING to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.

10.   FREEING PEOPLE FROM TYRANNY:

Allah admonishes Muslims in the Quran:
"And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry is: 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You, one who will protect; and raise for us from You, one who will help.'" [Noble Quran 4:75]

The mission of the Prophet Muhammad (peace be upon him) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's (peace be upon him) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims:

"We like your rule and justice far better than the state of oppression and tyranny under which we have been living." [Hitti, Philip K., HISTORY OF THE ARABS, St. Martin's Press, New York, 1970, p. 153]
The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoroastrian Persians.

WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS?

Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of 'associationism' (SHIRK, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Quran declares:
"Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." [Noble Quran 4:58]

"O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do." [Noble Quran 5:8]
"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." [Noble Quran 7:181]

"Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed." [Noble Quran 16:90]

"Those who, if We give them power in the land, establish prescribed prayers (SALAH) and pay the poor-due (ZAKAH) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." [Noble Quran 22:41]

DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS?

The unequivocal and emphatic answer is NO! The Quran declares:
"Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." [Noble Quran 2:256]
Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold:
"...of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them" []. Arnold, Sir Thomas W. THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.
].

Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion.
In conclusion, jihad in Islam is STRIVING IN THE WAY OF ALLAH by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.

123
It has been said that some of the rulings in the Qur'an have been
abrogated (Mansukh). What is meant by this abrogation?
The Arabic term Naskh implies setting aside, copying and the
like. By Naskh is also meant the transcribing of a book and the moving
aside of the sunlight by the shade. Technically, however, Naskh implies
the abrogation of one religious law by another. The abrogated law is
then called Mansukh and the law that replaces it is known as Nasikh.
In contradiction from the other animals man continues to grow
intellectually, mentally and culturally with the passage of time. His
surroundings and environment, too, continue to change. In all probability
then, the moral laws which he must accept would also change with his
environment.
The moral laws of the first family of humans is a case in point.
There it was morally correct for brothers and sisters to be committed
in marriage with each other. For the continuation of the human species
such a moral code was indispensable. However, the conditions changed
as time went by. Numerous families came into being. Then the law
that brothers and sisters were not to marry each other came into effect.
It was at a particular stage of the development of the human species
that this law came into force. With the revelation of this law, that
which was permitted previously was now prohibited. The new law
thus became the very cornerstone of the institution of the family and,
thereby, of the very existence of human society.
The old law had been given unto the children of Adam by the
Lord Creator Himself. The new law, too, had been given by Him. For
it is, indeed, He who is best aware of the intricacies of human society.
Who besides He Himself can alter the laws required by humanity as
the society evolved with time ?
There are various examples from the religious scriptures that
show how amendments were made in the laws. Such amendments
might have been intended for a particular region or society. It may
also have been a wholly general amendment as well.
For instance, consider the ruling concerning the issue of divorce.
It is clear from the Old Testament of the Bible (Deuteronomy 24:1-4,
Jeremiah 3:12) that divorce had been very common among the Israelites.
Jesus had to face a society wherein the permission for divorce was
misused and in which the women were, thereby, put to undue hardships.
It is now known that in the laws that were revealed to Jesus, there
were legislations that sought to strictly curtail the very provision of
divorce. The varying manner in which Jesus made his extreme
statments against divorce notwithstanding, they have all been quoted
faithfully in the collection of the gospels. This ruling against divorce
was revealed, perhaps, to bring down the rate of divorce among the
Israelites and to restrict that freedom considerably. Jesus himself had
made it clear that his mission was confined to the Israelites alone (See
Mathew 5:17, 10:5, 15:24). This would then imply that the strict ruling
which had prohibited, albeit, in a temporary way, the procedure of
divorce, revealed as it was through Jesus Christ, had sought to change
the condition of the Israelites whereby the institution of divorce was
employed with reckless impunity.
It was the permission for divorce which was, in fact, conceded
by the ruling in the Old Testament that was now abrogated by the
ruling issued through Jesus. Similarly, many of the rulings in the Old
Testament can be seen to have undergone abrogation by other rulings
within the Old Testament itself.
In similar fashion, too, many of the rulings in the ancient religious
scriptures have been abrogated by the Qur'an. Indeed, some of the
earlier rulings in the Qur'an itself have been abrogated by the rulings
that were revealed at a later date. Factually, of course, such changes
were an indispensable necessity in the due course of societal
transformation.

124
While the beginning of the present century marked the
rise of ideologies, its end witnessed their downfall.
We know that these ideologies which raised a lot of
hope have failed to deliver the goods. The philosophies proclaiming
Utopian dreams of a world of equality and the economic
system promising a brave new world have found its place in the
dustbin of history. Countries which once embraced these ideologies
have started throwing them out fully convinced of their
unreal and impractical nature. Both Communism and Capitalism
have practically failed, and so man is in search of an ideology
which is hundred percent practical and which can lead to the liberation
of mankind.
Men seeking the path of liberation stray into different areas.
The ultra materialists begin to learn about religion from religions
based on priesthood. Infact materialism and priestly religions are
two extremes of degeneration. While the former considers man
as a mere animal, the latter claims to elevate him to an angel. Man
who is a special creation is brought down to the level of mere
animal in the studies made by such ideologies and this has invari-ably led to the failure of these ideologies. On the other hand
priestly religions while claiming to take him to the high pedestals
of angels destroy the human aspect in him. The question of
liberation becomes quiet relevant here. No one now believes that
transfer of power from one to another will lead to liberation. All
agree that transformation of the society and country can be
effected through the individual. But the fact remains that most
people fail to define the nature of changes to be brought about in
the individual.
As we have pointed out above it is neither correct nor feasible
to treat man as a mere animal or to make him an angel. What
is necessary is that he should transform himself to a real human
being, man should be able to differentiate himself from animal.
He should be prepared to eschew evil thoughts. Basic evil characteristics
consist of pride, selfishness, chicanery, badness, cruelty,
hypocracy, petty mindedness etc. Evil actions originate from
all these. When the individuals are liberated from such evils the
society and the nation prosper. Fraternity, good behaviour, affection,
helpfulness, mercy and such qualities trigger to social transformation
which in turn liberates mankind.
It is a fact that an ideology which can liberate man from evil
and which teaches righteousness and human values alone can be
a liberating force in its true sense. The ideologies and philosophies
created by man will not be able to teach what is required
for the success of man. This is proved by the failure of the materialistic
ideologies. It means that some one who is not a man, but
knows everything about man should show the path of liberation
to mankind. It is the Creator, the Protector and the Almighty who knows better about man than man himself. So the Creator who
sustains the world and all its beings is the proper authority to
show us the path of liberation.

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