Alhassanain(p) Network for Heritage and Islamic Thought

WomenIn Islam Versus Women In TheJudaeo -Christian Tradition: The Myth & The Reality

Author(s):Sherif Muhammad AbdelAzeem

Publisher(s): World Islamic Network

www.alhassanain.org/english

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Table of Contents

Introduction 4

Note 5

Eve's Fault? 6

Note 6

Eve's Legacy 8

Note 10

Shameful Daughters 11

Female Education? 13

Note 13

Unclean Impure Woman 14

Notes 14

Bearing Witness 15

Notes 18

Adultery 19

Notes 20

Vows 21

Notes 22

Wife's Property 23

Notes 25

Divorce 26

Notes 29

Mothers 30

Female Inheritance 31

Notes 32

Plight of Widows 33

Notes 34

Polygamy 35

Notes 39

The Veil 41

Notes 43

Epilogue 45

Note 48

Introduction

Five years ago, I read in the Toronto Star issue of July 3, 1990 an article titled “Islam is not alone in patriarchal doctrines”, by Gwynne Dyer. The article described the furious reactions of the participants of a conference on women and power held in Montreal to the comments of the famous Egyptian feminist Dr.Nawal Saadawi .

Her “politically incorrect” statementsincluded: “the most restrictive elements towards women can be found first in Judaism in the Old Testament then in Christianity and then in the Qur’an”; “all religions are patriarchal because they stem from patriarchal societies”; and “veiling of women is not a specifically Islamic practice but an ancient cultural heritage with analogies in sister religions”.

The participants could not bear sitting around while their faithswere being equated with Islam. Thus, Dr.Saadawi received a barrage of criticism. “Dr.Saadawi's comments are unacceptable. Her answers reveal a lack of understanding about other people's faiths,” declared Bernice Dubois of the World Movement of Mothers. “I mustprotest ” saidpanellist AliceShalvi of Israel women's network, “there is no conception of the veil in Judaism.”

The article attributed these furious protests to the strong tendency in the West to scapegoat Islam for practices that are just as much a part of the West's own cultural heritage. “Christian and Jewish feminists were not going to sit around being discussed in the same category as those wicked Muslims,” wrote Gwynne Dyer.

I was not surprised that the conference participants had held such a negative view of Islam, especially when women's issues were involved. In the West, Islamis believed to be the symbol of the subordination of women par excellence. In order to understand how firm this belief is, it is enough to mention that the Minister of Education in France, the land of Voltaire, has recently ordered the expulsion of all young Muslim women wearing the veil from French schools!1

A young Muslim student wearing a headscarfis denied her right of education in France, while a Catholic student wearing a cross or a Jewish student wearing a skullcap is not. The scene of Frenchpolicemen preventing young Muslim women wearing headscarves from entering their high school is unforgettable. It inspires the memories of another equally disgraceful scene of Governor George Wallace of Alabama in 1962 standing in front of a school gate trying to block the entrance of black students in order to prevent the desegregation of Alabama's schools.

The difference between the two scenes is that the black students had the sympathy of so many people in the U.S. and in the whole world. President Kennedy sent the U.S. National Guard to force the entry of the black students. The Muslim girls, on the other hand, received no help from any one. Their cause seems to have very little sympathy either inside or outside France. The reason is the widespread misunderstanding and fear of anything Islamic in the world today. What intriguedme the most about the Montreal conference was one question: Were the statements made bySaadawi , or any of her critics, factual?

In other words, do Judaism, Christianity, and Islam have the same conception of women? Are they different in their conceptions? Do Judaism and Christianity, truly, offer women a better treatment than Islam does? What is the Truth?

It is not easy to search for and find answers to these difficult questions. The first difficulty is that one has to be fair and objective or, at least, do one's utmost to be so. This is what Islam teaches. The Qur’an has instructed Muslims to say the truth even if those who are very close to them do not like it:

“Whenever you speak, speak justly, even if a near relative is concerned.” (6:152)

“O you who believe stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents or your kin, and whether itbe (against) rich or poor.” (4:135)

The other great difficulty is the overwhelming breadth of the subject. Therefore, during the last few years,I have spent many hours reading the Bible, TheEncyclopaedia of Religion, and theEncyclopaedia Judaica searching for answers.I have also read several books discussing the position of women in different religions written by scholars, apologists, and critics. The material presented in the following chapters represents the important findings of this humble research. Idon't claim to be absolutely objective.

This is beyondmy limited capacity. All I can say is that I have been trying, throughout this research, to approach theQur’anic ideal of “speaking justly”. I would like to emphasize in this introduction that my purpose for this study is not to denigrate Judaism or Christianity. As Muslims, we believe in the divine origins of both. No one can be a Muslim without believing in Moses and Jesus as great prophets of God.

My goal is only to vindicate Islam and pay a tribute, long overdue in the West, to the final truthful Message from God to the human race.I would also like to emphasize that I concerned myself only with Doctrine.

That is,my concern is, mainly, the position of women in the three religions as it appears in their original sources not aspractised by their millions of followers in the world today. Therefore, most of the evidence cited comes from the Qur’an, the sayings of Prophet Muhammad (S), the Bible, the Talmud, and the sayings of some of the most influential Church Fathers whose views have contributed immeasurably to defining and shaping Christianity. This interest in the sources relates to the fact that understanding a certain religion from the attitudes and thebehaviour of some of its nominal followers is misleading. Many people confuse culture with religion, many others do not know what their religious books are saying, and many others do not even care.

Note

1. The Globe and Mail, Oct. 4, 1994.

Eve's Fault?

The three religions agree on one basic fact: Both women andmen are created by God, The Creator of the whole universe .

However, disagreement starts soon after the creation of the first man, Adam, and the first woman, Eve. TheJudaeo -Christian conception of the creation of Adam and Eveis narrated in detail in Genesis. (2:4-24)

God prohibited both of them from eating the fruits of the forbidden tree. The serpent seduced Eve to eat from it and Eve, in turn, seduced Adam to eat with her.

When God rebuked Adam for what he did, he put all the blame on Eve,

“The woman you put here with me -- she gave me some fruit from the tree and I ate it.” (Genesis, 3: 12)

Consequently, God said to Eve:

“I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband and he will rule over you.” (Genesis, 3: 16)

To Adam He said:

“Because you listened to your wife and ate from the tree of which I forbidden you to eat, “Cursed is the ground because of you; through painful toil you will eat of it all the days of your life...” (Genesis, 3: 17)

The Islamic conception of the first creationis found in several places in the Qur’an, for example:

“O Adam! Dwell with your wife in the Garden and enjoy as you wish but approach not this tree or you run into harm and transgression. Then Satan whispered to them in order to reveal to them their shame thatwas hidden from them and he said: 'Your Lord only forbade you this tree lest you become angels or such beings as live forever.'

And he swore to them both that he was their sincere adviser.So by deceit he brought them to their fall: when they tasted the tree their shame became manifest to them and they began to sew together the leaves of the Garden over their bodies.

And their Lord called unto them: 'Did I not forbid you that tree and tell you that Satan was your avowed enemy?' They said: 'Our Lord we have wronged our own souls and if You forgive us not and bestow not upon us Your Mercy, we shall certainly be lost.'“ (7:19-23)

A careful look into the two accounts of the story of the Creation revealssome essential differences.

The Qur’an, contrary to the Bible, places equal blame on both Adam and Eve for their mistake. Nowhere in the Qur’an can one find even the slightest hint that Eve tempted Adam to eat from the tree or even that she had eaten before him. Eve in the Qur’an is no temptress, no seducer, and no deceiver. Moreover, Eve is not tobe blamed for the pains of childbearing. God, according to the Qur’an, punishes no one for another's faults. Both Adam and Eve committed a sin1 and then asked God for forgiveness and He forgave them both.

Note

1.Shi’ah Muslims do not subscribe to the belief that Adam and Eve committed a ‘sin’. They argue that Adam was a prophet and prophets do not sin.Furthermore Adam eating from the tree was before he was sent to the earth {where the ‘Permissible & Forbidden’ (halal &haram ) and ‘Obedience & Disobedience’ are applicable and possible}. For moreinformation see http://www.al-islam.org/shiism/ (Chapter 7).

Eve's Legacy

The image of Eve as temptress in the Bible has resulted in an extremely negative impact on women throughout theJudaeo -Christian tradition.

All womenwere believed to have inherited from their mother, the Biblical Eve, both her guilt and her guile. Consequently, they were all untrustworthy, morally inferior, and wicked. Menstruation, pregnancy, and childbearingwere considered the just punishment for the eternal guilt of the cursed female sex.

In order to appreciate how negative the impact of the Biblical Eve was on all her female descendants we have to look at the writings of some of the most important Jews and Christians of all time. Let us start with the Old Testament and look at excerpts from whatis called the Wisdom Literature in which we find:

“I findmore bitter than death the woman who is a snare, whose heart is a trap and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare....while I was still searching but not finding, I found one upright man among a thousand but not one upright woman among them all” (Ecclesiastes 7:26-28).

In another part of the Hebrewliterature which is found in the Catholic Bible we read:

“No wickedness comes anywhere near the wickedness of a woman.....Sin began with a woman and thanks to her we all must die” (Ecclesiasticus 25:19,24).

Jewish Rabbis listed nine curses inflicted on womenas a result of the Fall:

“To the woman He gave nine curses and death: the burden of the blood of menstruation and the blood of virginity; the burden of pregnancy; the burden of childbirth; the burden of bringing up the children; her head is covered as one in mourning; she pierces her ear like a permanent slave or slave girl who serves her master; she is not to be believed as a witness; and after everything--death.” 1

To the present day, orthodox Jewish men in their daily morning prayerrecite “Blessed be God King of the universe that Thou has not made me a woman.” The women, on the other hand, thank God every morning for “making me according to Thy will.” 2

Another prayer found in many Jewish prayer books: “Praised be God that he has not created me a gentile. Praised be God that he has not createdme a woman. Praised be God that he has not created me an ignoramus.” 3

The Biblical Eve has played a far bigger role in Christianity than in Judaism. Her sin has been pivotal to thewhole Christian faith because the Christian conception of the reason for the mission of Jesus Christ on Earth stems from Eve's disobedience to God. She had sinned and then seduced Adam to follow her suit. Consequently, God expelled both of them from Heaven to Earth, whichhad been cursed because of them.

They bequeathed their sin, whichhad not been forgiven by God, to all their descendants and, thus, all humans are born in sin. In order to purify human beings from their 'original sin', God had to sacrifice Jesus, who is consideredto be the Son of God, on the cross. Therefore, Eve is responsible for her own mistake, her husband's sin, the original sin of all humanity, and the death of the Son of God. In other words, one woman acting on her own caused the fall of humanity.4

What about her daughters? They are sinners like her and have tobe treated as such. Listen to the severe tone of St. Paul in the New Testament:

“A woman should learn in quietness and full submission. Idon't permit a woman to teach or to have authority over a man; she must be silent. For Adam was formed first, then Eve. And Adam was not the one deceived; it was the woman who was deceived and became a sinner” (I Timothy 2:11-14).

St. Tertullian was even blunter than St. Paul, while he was talking to his 'best beloved sisters' in the faith, he said5 :

“Do you not know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guiltmust of necessity live too. You are the Devil's gateway: You are theunsealer of the forbidden tree: You are the first deserter of the divine law: You are she who persuaded himwhom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert even the Son of God had to die.”

St. Augustine was faithful to the legacy of his predecessors, he wrote to a friend:

“What is the difference whether it is in a wife or a mother, it is still Eve the temptress that we must beware of in any woman......I fail to see what use woman can be to man, if one excludes the function of bearing children.”

Centuries later, St. Thomas Aquinas still considered women as defective:

“As regards the individual nature, woman is defective and misbegotten, for the active force in the male seed tends to the production of a perfect likeness in the masculine sex; while the production of woman comes from a defect in the active force or from some material indisposition, or even from some external influence.”

Finally, the renowned reformer Martin Luther could not see any benefit from a woman but bringing into the world as many children as possible regardless of any side effects:

“If they become tired or even die, that does not matter. Let them die in childbirth, that's why they are there”

Again and again all women are denigrated because of the image of Eve the temptress, thanks to the Genesis account.

To sum up, theJudaeo -Christian conception of womenhas been poisoned by the belief in the sinful nature of Eve and her female offspring.

If we now turn our attention to what the Qur’an has to say about women, we will soon realize that the Islamic conception of women is radically different from theJudaeo -Christian one. Let the Qur’an speak for itself:

“For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient, for men and women who humble themselves, for men and women who give in charity, for men and women who fast, for men and women who guard their chastity, and for men and women who engage much in Allah's praise -- For them all has Allah prepared forgiveness and great reward.” (33:35)

“The believers, men and women, are protectors, one of another: they enjoin what is just, and forbid what is evil, they observe regular prayers,practise regular charity, and obey Allah and His Messenger. On them will Allah pour His Mercy: for Allah isExalted in power, Wise.” (9:71)

“And their Lord answered them: Truly I will never cause to be lost the work of any of you, be you a male or female, you are members one of another.” (3:195)

“Whoever works evil will not be requited but by the like thereof, and whoever works a righteous deed - whether man or woman- and is a believer - such will enter the Garden of bliss.” (40:40)

“Whoever works righteousness,man or woman, and has faith, verily to him/her we will give a new life that is good and pure, and we will bestow on such their reward according to the best of their actions.” (16:97)

It is clear that theQur’anic view of women is no differentthan that of men. They, both, are God's creatures whose sublime goal on earth is to worship their Lord, do righteous deeds, and avoid evil and they, both,will be assessed accordingly.

The Qur’an never mentions that the woman is the devil's gateway or that she is a deceiver by nature. The Qur’an, also, never mentions that man is God's image; all men and all women are His creatures – that is all. According to the Qur’an, a woman's role on earth is not limited only to childbirth. She is required to do as many good deeds as any other man is required to do.

The Qur’an never says that no upright women have ever existed. To the contrary, the Qur’an has instructed all the believers, women as well asmen, to follow the example of those ideal women such as the Virgin Mary and the Pharaoh's wife:

“And Allah sets forth, As an example to those who believe, the wife of Pharaoh: Behold she said: 'O my lord build for me, in nearness to you, a mansion in the Garden, and save me from Pharaoh and his doings and save me from those who do wrong.' And Mary the daughter ofImran who guarded her chastity andWe breathed into her body of Our spirit; and she testified to the truth of the words of her Lord and of His revelations and was one of the devout” (66:11-12).

Note

1. Leonard J.Swidler , Women in Judaism: The Status of Women in Formative Judaism (Metuchen, N.J.: Scarecrow Press, 1976), p. 115

2.Thena Kendath , “Memories of anOrtodox Youth”, in SusannahHeschel ed , On Being a Jewish Feminist (New York:Schocken Books, 1983), pp. 96-97.

3. Leonard J.Swidler , Women in Judaism: The Status of Women in Formative Judaism, op. cit., pp. 80-81.

4.Rosemay R.Ruether , “Christianity”, inArvind Sharma ed., Women in World Religions (Albany: State University of New York Press, 1987) p. 209.

5. For all the saying of the prominent Saints, see Karen Armstrong, The Gospels according to Woman (London, Elm Tree Books, 1986) pp. 52-62. See also Nancy VanVuuren , The Subversion of Women as Practiced by Churches, Witch-Hunters, and Other Sexists (Philadelphia: Westminster Press) pp. 28-30.

Shameful Daughters

In fact, the difference between the Biblical and theQur’anic attitude towards the female sex starts as soon as a female is born. For example, the Bible states that the period of the mother's ritual impurity is twice as long if a girl is bornthan if a boy is:

“Tell the Israelites: When a woman has conceived and gives birth to a boy, she shall be unclean for seven days, with the same uncleanness as at her menstrual period. On the eighth day, the flesh of the boy's foreskin shall be circumcised, and then she shall spend thirty-three days more in becoming purified of her blood; she shall not touch anything sacred nor enter the sanctuarytill the days of her purification are fulfilled. If she gives birth to a girl, for fourteen days she shall be as unclean as at her menstruation, after which she shall spend sixty-six days in becoming purified of her blood”. (Lev. 12:2-5).

The Catholic Bible states explicitly that:

“The birth of a daughter is a loss.” (Ecclesiasticus 22:3)

In contrast to this shocking statement, boys receive special praise:

“A man who educates his son will be the envy of his enemy.” (Ecclesiasticus 30:3)

Jewish Rabbis made it an obligation on Jewish men to produce offspring in order to propagate the race. At the same time, they did not hide their clear preference for male children:

“It is well for those whose children are male but ill for those whose are female”, “At the birth of a boy, all are joyful...at the birth of a girl all are sorrowful”, and “When a boy comes into the world, peace comes into the world... When a girl comes, nothing comes.”

A daughteris considered a painful burden, a potential source of shame to her father:

“Your daughter is headstrong? Keep a sharp look-out that she does not make you the laughing stock of your enemies, the talk of the town, the object of common gossip, and put you to public shame” (Ecclesiasticus 42:11)

“Keep a headstrong daughter under firm control, or she will abuse any indulgence she receives. Keep a strict watch on her shamelesseye, do not be surprised if she disgraces you.” (Ecclesiasticus 26:10-11)

It was this very same idea of treating daughters as sources of shame that led the pagan Arabs, before the advent of Islam, to practice female infanticide. The Qur’an severely condemned this heinous practice:

“When news is brought to one of them of the birth of a female child, his face darkens and he is filled with inward grief. With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on contempt or bury her in the dust? Ah! What an evil they decide on?” (16:58-59).

It has to be mentioned that this sinister crime would have never stopped in Arabia were it not for the power of the scathing terms the Qur’an used to condemn this practice:

“He hides himself from the people because of the evil of that which is announced to him. Shall he keep it with disgrace or bury it (alive) in the dust? Now surely evil is what they judge”. (16:59)

“And when one of them is given news of that of which he sets up as a likeness for the Beneficent Allah, his face becomes black and he is full of rage” (43:17)

“And when the female infant buried alive is asked for what sin she was killed.” (81:8-9)

The Qur’an, moreover, makes no distinction between boys and girls. In contrast to the Bible, the Qur’an considers the birth of a female as a gift and a blessing from God, the same as the birth of a male. The Qur’an even mentions the gift of the female birth first:

“To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He bestows female children to whomever He wills and bestows male children to whomever He wills.” (42:49)

In order to wipe out all the traces of female infanticide in the nascent Muslim society, Prophet Muhammad (S) promised those whowere blessed with daughters of a great reward if they would bring them up kindly:

“He who is involved in bringing up daughters, and accords benevolent treatment towards them, they will be protection for him against Hell-Fire” (Bukhari and Muslim).

“Whoever maintains two girls till they attain maturity, he and I will come on the Resurrection Day like this; and he joined his fingers.” (Muslim)

““One who brings up three daughters or sisters and is patient in earning for their maintenance till the time they will be married (…) He and I will be in Paradise like this.” (Saying this, the Prophet (S) showed his index and middle fingers joined)

And people asked him: “O Messenger of Allah, what if he brings up two of them {daughters/sisters}?”

He (S) replied: “even if two.”

“What if a man brings up only one daughter?” people persisted.

“Even if he brings up only one daughter orsister. ” replied the Messenger of Allah (S).” (Bihar al-Anwar, Vol. 104, p.99)

Female Education?

The difference between the Biblical and theQur’anic conceptions of women is not limited to the newly born female ,it extends far beyond that . Let us compare their attitudes towards a female trying to learn her religion. The heart of Judaism is the Torah, the law. However, according to the Talmud, “women are exempt from the study of the Torah.”

Some Jewish Rabbis firmly declared, “Let the words of Torah rather be destroyed by fire than imparted to women” and “Whoever teaches his daughter Torah is as though he taught her obscenity”1

The attitude of St. Paul in the New Testament isnot brighter :

“As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.” (I Corinthians 14:34-35)

How can a woman learn if sheis not allowed to speak? How can a woman grow intellectually if she is obliged to be in a state of full submission? How can she broaden her horizons if her one and only source of information is her husband at home?

Now, to be fair, we shouldask: is theQur’anic position any different? One short story narrated in the Qur’an sums its position up concisely.Khawlah was a Muslim woman whose husbandAws pronounced this statement at a moment of anger: “You are to me as the back of my mother.” This was held by pagan Arabs to be a statement ofdivorce which freed the husband from any conjugal responsibility but did not leave the wife free to leave the husband's home or to marry another man.

Having heard these words from her husband,Khawlah was in a miserable situation. She went straight to the Prophet of Islam (S) to plead her case.

The Prophet (S) was of the opinion that she should be patient since there seemed to be no way out.Khawla kept arguing with the Prophet (S) in an attempt to save her suspended marriage. Shortly, the Qur’an intervened;Khawla's plea was accepted. The divine verdict abolished this iniquitous custom.

One full chapter (Chapter 58) of the Qur’an whose title is “Almujadilah ” or “The woman who is arguing”was named after this incident:

“Allah has heard and accepted the statement of the woman who pleads with you (the Prophet) concerning her husband and carries her complaint to Allah, and Allah hears the arguments between both of you for Allah hears and sees all things....” (58:1).

A woman in theQur’anic conception has the right to argue even with the Prophet of Islam (S) himself. No one has the right to instruct her to be silent. She is under no obligation to consider her husband the one and only reference in matters of law and religion.

Note

1. Denise L.Carmody , “Judaism”, inArvind Sharma ed., op. cit., p. 197.

Unclean Impure Woman

Jewish laws and regulations concerning menstruating women are extremely restrictive. The Old Testament considers any menstruating woman as unclean and impure. Moreover, her impurity “infects” others as well. Anyone or anything she touches becomes unclean for a day:

“When a woman has her regular flow of blood, the impurity of her monthly period will last seven days and anyone who touches her will be unclean till evening. Anything she lies on during her period will be unclean, and anything she sits on will be unclean. Whoever touches her bed must wash his clothes and bathe with water, and he will be uncleantill evening. Whoever touches anything she sits on must wash his clothes and bathe with water, and he will be uncleantill evening. Whether it is the bed or anything she was sitting on, when anyone touches it, he will be unclean till evening” (Lev. 15:19-23).

Due to her “contaminating” nature, a menstruating woman was sometimes “banished” in order to avoid any possibility of any contact with her. Shewas sent to a special house called “the house of uncleanness” for the whole period of her impurity.1

The Talmud considers a menstruating woman “fatal” even without any physical contact:

“Our Rabbis taught: … if a menstruating woman passes between two (men), if it is at the beginning of her menses she will slay one of them, and if it is at the end of her menses she will cause strife between them” (b.Pes . 111a.)

Furthermore, the husband of a menstruating woman was forbidden to enter the synagogue ifhe had been made unclean by her even by the dust under her feet. A priest whose wife, daughter, or mother was menstruating could not recite priestly blessing in the synagogue2 . No wonder many Jewish women still refer to menstruation as “the curse.” 3

Islam does not consider a menstruating woman to possess any kind of “contagious uncleanness.” She is neither “untouchable” nor “cursed.”

Shepractises her normal life with only one restriction: a married coupleis not allowed to have sexual intercourse during the period of menstruation. Any other physical contact between them is permissible. A menstruating womanis exempted from some rituals such as daily prayers and fasting during her period.

Notes

1.Swinder , op. cit., p. 137.

2.Swinder , op. cit., p. 138.

3. SallyPriesand ,Judaism and the New Woman (New York;Berham House Inc., 1975) p. 24.

Man, His Nature

Human Cycle

Surah An - Nahl, 16:70

وَاللّهُ خَلَقَكُمْ ثُمَّ يَتَوَفَّاكُمْ وَمِنكُم مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْ لاَ يَعْلَمَ بَعْدَ عِلْمٍ شَيْئًا إِنَّ اللّهَ عَلِيمٌ قَدِيرٌ

Wal-laahu khalaqa-kum thumma yatawaf-faakum wa min-kum-may-yurad-du ’ilaaa ’arzalil-‘umuri li-kay laa ya‘lama ba‘-da ‘ilmin shay-aa: ’in-nal-laaha ‘Aliimun-Qadiir.

70. And God has created you, and in time will cause you to die; and many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

Verily, God is all-knowing, infinite in His Power!

Evolution of Man from Dust

Surah Al - Hajj, 22:5-6

يَا أَيُّهَا النَّاسُ إِن كُنتُمْ فِي رَيْبٍ مِّنَ الْبَعْثِ فَإِنَّا خَلَقْنَاكُم مِّن تُرَابٍ ثُمَّ مِن

نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ وَنُقِرُّ فِي الْأَرْحَامِ مَا نَشَاء إِلَى أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوا أَشُدَّكُمْ وَمِنكُم مَّن يُتَوَفَّى وَمِنكُم مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلَا يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئًا وَتَرَى الْأَرْضَ هَامِدَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاء اهْتَزَّتْ وَرَبَتْ وَأَنبَتَتْ مِن كُلِّ زَوْجٍ بَهِيجٍ

Yaa ay-yuhan naa-so in kun-tum fi rai-bim minal Ba’-thi fa-in-naa khalaq-naa-kum min turaabin thum-ma min nut-fatin thom-ma min ‘ala-qatin thum-ma min muz-ghatim mukhal-laqatinw-wa ghairi mukhal-laqa-til li-nubay-yina lakum; wa nuqir-ru fil ar-haa-mi maa nashaa-u ilaa aja-lim musam-ma; thum-ma nukh-rijukum tiflan thum-ma li-tab-lughuu ashud-dakum; wa min-kum may-yutawaf-fa waminkum may-yurad-du ilaa arzalil ‘umuri li-kay-la y‘alama mim b‘adi ‘il-min shay-aa; wa taral ar-za haamidatan faa-izaa anzalnaa alay-hal maa-ah-taz-zat wa rabat wa am-batat min kul-li zau-jim bahiij.

5. O Men! If you are in doubt as to the (truth of) resurrection, (remember that,) We have created (every one of) you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete (in itself) and yet incomplete, so that We might make (your origin) clear unto you.

And whatever We will (to be born) We cause it to rest in the (mother’s) wombs for a term set (by us), and then We bring you forth as infants and (allow you to live) so that (some of) you might attain to maturity: for among you are such as are caused to die (in childhood), just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well.

And (if, O man, thou art still in doubt as to resurrection, consider this:) thou canst see the earth dry and lifeless - and (suddenly,) when We send down waters upon it, it stirs and swells and puts forth every kind of lovely plant!

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَى وَأَنَّهُ عَلَى كُلِّ شَيْءٍ قَدِي

Zaalika bian-nal Laaha Huwal haq-qu wa an-nahu yoh-yil mau-taa wa an-nahu ‘alaa kul-li shay-in qadiir.

6. All this (happens) because God alone is the Ultimate Truth, and because He alone brings the dead to life, and because He has the power to will anything.

Surah Al - Mu’minun, 23:12-14

وَلَقَدْ خَلَقْنَا الْإِنسَانَ مِن سُلَالَةٍ مِّن طِينٍ

Wa laqad khalaq-nal-’in-saana min-sulaa-latim-min-tiin;

12. Now, indeed, We create man out of the essence of clay,

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَّكِينٍ

Thum-ma ja-‘alnaahu nutfa-tan-fii qaraarim-makiin;

13. and then We cause him to remain as a drop of sperm in (the womb’s) firm keeping,

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا

الْعِظَامَ لَحْمًا ثُمَّ أَنشَأْنَاهُ خَلْقًا آخَرَ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ

Thum-ma khalaq-nan-nutfata ‘alaqatan-fa-khalaqnal-‘alaqata muz-ghatan fa-khalaqnal-muz-ghata ‘izaaman-fa-kasawnal-‘izaama lahmaa; thum-ma ’an-sha’-naahu khalqan ’aakhar. Fa-tabaa-rakal-laahu ’Ahsanul-khaaliqiin!

14. and then We create out of the drop of sperm a germ-cell, and then We create out of the germ-cell an embryonic lump bones, and then We clothe the bones with flesh - and then We bring (all) this into being a new creation: hallowed, therefore, is God, the best of artisans!

Those who doubt about God’s raising the dead for the requital, are invited to reflect upon the evolution in their own birth or in the world of the nature around. This verse in the least words refers to the various evolutionary stages through which human being passes during his formation in the womb of his mother. The matter has been dealt with marvellous subtlety and grace, with every expression consisting of profound wealth of higher meaning. From the drop of a liquid caused to pass from the back of a father, collected in the womb of the mother as the seed, the semi-liquid of the seed is fertilized into a ovum, the ovum is turned into a fetus, the fetus is given the shape of a child.

These stages itself are quite sufficient to speak to man of the Omnipotence of the Creator. Then at the Independent Will of the Omnipotent Lord, is decided the sex of the child and grants its stay in the womb until its prescribed period, the minimum extend being six months and the maximum being ten months. The Will here also refers to the knowledge of God as to the features of the issue, physical as well as mental, moral and spiritual. The child is brought forth from the mother’s womb as a weak and a helpless infant which is caused either to die while still young or allowed to live and reach old age.

The subtle and the graceful way and the comprehensive expressions in the finest possible words holding in them treasures of knowledge about the creation of a human being can be better admired as a marvel of the heavenly literature, only by intelligent ones, particularly the scholars of the biological science about the pre-genital evolutionary stages of the human life.

Men not created without a purpose

Surah Mu’minun, 23:115

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ

’Afa-hasib-tum ’an-namaa khalaq-naakum ‘aba-thanw-wa ’an-nakum ’ilaynaa laa tur-ja-‘uun?

115. “What! Did you then think that We had created you in vain and that you shall not be returned to Us?”

Allah (swt) has granted Man free will to choose between good and evil

Surah Al - Muddaththir, 74:31

وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا

لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ

Wa maa ja-‘alnaaa ’As-haaban-naari ’il-laa malaaa-’i-ka. Wa maa ja-‘alnaa ‘id-data-hum ’il-laa fitnatal-lil-laziina kafa-ru liyas-taiqinal laziina ’uutul-Kitaaba wa yaz-daadal-laziina aa-manuu iymaa-naw-wa laa yartaa-bal-laziina ’uutul-Kitaaba wal-Mu’minuuna wa li-yaquulal-laziina fii quluubi-him mara-zunw-wal-kaafiruuna maa-zaaa ’araadal-laahu bi-haazaa mathalaa? Kazaalika yuzil-lul-laahu man-yashaaa’u wa yahdii may-yashaaa. Wa maa ya‘-lamu junuuda Rab-bika ’il-laa Huu. Wa maa hiya ’il-laa zikraa lil-bashar.

31. For We have caused none but angelic powers to lord over the fire (of hell): and We have not caused their number to be aught but a trial for those who are bent on denying the truth - to the end that they who have been granted revelation aforetime might be convinced (of the truth of this divine writ); and that they who have attained to faith (in it) might grow yet more firm in their faith: and that (both) they who have been granted the earlier revelation and they who believe (in this one) might be freed of all doubt; and that they in whose hearts is disease and they who deny the truth outright might ask, “What does (your) God mean by this parable?”

In this way God lets go astray him that wills (to go astray), and guides aright him that wills (to be guided).And none can comprehend thy Sustainer’s forces save Him alone: and all this is but a reminder to mortal man.

In Hadith al Qudsi, Allah (swt) says:

“Oh! Sons of Adam! Obey Me to the extent of your needs towards Me. Disobey Me to the extent of your ability to tolerate the fire of Hell. Collect wealth in this world according to the length of your stay here. Collect for your Akhirat (hereafter) according to the length of your stay there. Do not think that your death is far and your bounties are available, or your sins are hidden.”

Man advised not to be pompous

Surah Al-Hadid, 57:23-24

لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

Li-kaylaa ta-saw ‘alaa maa faatakum wa laa tafrahuu bimaa ’aataa-kum. Wal-laahu laa yuhib-bu kul-la mukh-taalin fakhuur,-

23. (Know this,) so that you may not despair over whatever (good) has escaped you nor exult (unduly) over whatever (good) has come to you: for, God does not love any of those who, out of self-conceit, act in a boastful manner -

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ

’Al-laziina yab-khaluuna wa ya-muruu-nan-naasa bil-bukhl. Wa man-yatawal-la fa-’in-nal-laaha Huwal-Ghaniy-yul-Hamiid.

24. those who are niggardly (with God’s bounty) and bid others to be niggardly!

And he who turns his back (on this truth ought to know that) verily, God alone is self-sufficient, the One to whom all praise is due!

Man is himself accountable for his own actions

Surah Al-Isra’, 17:15

مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً

Manih-tadaa fa-’in-namaa yah-tadii linafsi: wa man zal-la fa’in-namaa yazil-lu ‘alay-haa: wa laa taziru waazira-tuw-wizra ’ukhraa: wa maa kun-naa mu - ‘az-zibiina hat-taa nab-‘atha rasuulaa.

15. Whoever chooses to follow the right path, for his own soul does he go aright; and whoever goes astray, to it’s detriment only does he go astray; and no bearer of burdens shall be made to bear another’s burden, nor do We chastise (any community) until We send an Apostle to them.

Man’s selfish mentality

Surah Fussilat 41, 49:51

لَا يَسْأَمُ الْإِنسَانُ مِن دُعَاء الْخَيْرِ وَإِن مَّسَّهُ الشَّرُّ فَيَؤُوسٌ قَنُوطٌ

Laa yas-’amul-’insaanu min du-‘aaa-’il-khayri wa ’im-mas-sa-hush-shar-ru fa-ya-’uusun-qanuut.

49. Man never tires of asking for the good (things of life); and if evil fortune touches him, he abandons all hope, giving himself up to despair.

وَلَئِنْ أَذَقْنَاهُ رَحْمَةً مِّنَّا مِن بَعْدِ ضَرَّاء مَسَّتْهُ لَيَقُولَنَّ هَذَا لِي وَمَا أَظُنُّ السَّاعَةَ

قَائِمَةً وَلَئِن رُّجِعْتُ إِلَى رَبِّي إِنَّ لِي عِندَهُ لَلْحُسْنَى فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِمَا

عَمِلُوا وَلَنُذِيقَنَّهُم مِّنْ عَذَابٍ غَلِيظٍ

Wa la-’in ’azaqnaahu Rah-matam-min-naa mim-ba’-di zar-raaa-’a mas-sat-hu layaquu-lan-na haazaa lii wa maaa ’azunnus-Saa-‘ata qaaa-’imatanw-wa la-’ir-ruji‘atu ’ilaa Rab-biii ’in-na lii ‘indahuu lal-husnaa! Falanu-nab-bi-’an-nal-laziina kafaruu bimaa ‘amiluu, wa lanuziiqan-nahum-min ‘Azaabin ghaliiz.

50. yet whenever We let him taste some of Our grace after hardship has visited him, he is sure to say, “This is but my due!” - and, “I do not think that the Last Hour will ever come: but if (it should come, and) I should indeed be brought back unto my Sustainer, then, behold, the ultimate good awaits me with Him!” But (on the Day of Judgement) We shall most certainly give those who were bent on denying the truth, full understanding of all that they ever did, and shall most certainly give them (thereby) a taste of suffering severe.

وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ فَذُو دُعَاء

عَرِيضٍ

Wa ’izaaa ’an-‘amnaa ‘alal-’insaani ’a‘-raza wa naa bi-jaanibi. Wa ’izaa mas-sahush-shar-ru fazuu du-‘aaa-’in ‘ariiz!

51. And, too, when We bestow Our blessings upon man, he tends to turn aside and keep aloof (from remembering Us); but as soon as evil fortune touches him, he is full of wordy prayers!

Man always makes hasty decisions

Surah Al-Isra’, 17:11

وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءهُ بِالْخَيْرِ وَكَانَ الإِنسَانُ عَجُولاً

Wa yad-‘ul-’insaanu bish-shar-ri du-‘aaa-’ahuu bil-khayr; wa kaanal-insaanu ‘ajuulaa.

11. As it is, man (often) prays for things that are bad (for him) as if he were praying for something that is good (for him): for man is prone to be hasty (in his judgements).

This verse applies to the following occasions:

1. When one is worried or angry against himself or his people, in disgust, the individual starts cursing himself and his people in the same earnestness as he prays for good. If God only grants such prayers the individual will meet only perdition, which, God by His mercy does not do it.

2. Praying for immediate gains, neglecting the ultimate consequences.

3. Praying for things not allowed in the same way that he prays for things allowed.

Ungrateful nature of Man

Surah Az - Zumar, 39:8

وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ

Wa ’izaa mas-sal-’insaana zur-run-da-‘aa Rab-bahuu mu-niiban ’ilayhi thum-ma ’izaa khaw-walahuu ni‘-matam-min-hu nasiya maa kaana yad-‘uuu ’ilayhi min qablu wa ja-‘ala lil-laahi ’andaadal-liyuzil-la ‘an Sabiilih. Qul tamat-ta‘ bikufri-ka qaliilan ’in-naka min ’As-haabin-Naar!

8. Now (thus it is:) when affliction befalls man, he is likely to cry out to his Sustainer, turning unto Him (for help); but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God - and thus leads (others) astray from His path. Say (unto him who sins in this way): “Enjoy thyself for a while in this thy denial of the truth: (yet,) verily, thou art those who are destined for the fire!

Surah Az - Zumar, 39:49

فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَى

عِلْمٍ بَلْ هِيَ فِتْنَةٌ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

Fa iza mas-sal in-saana zur-run da-‘aa-na thum-ma iza khaw-wal-naahu ni‘-ma-tam min-na qaa-la in-na-maa o-ti-tuhu ‘ala ‘il-min bal hiya fit-na-tonw-walaa-kin-na ak-tha-rahum la ya‘-lamuun.

49. Now (thus it is:) when affliction befalls man, he cries out unto Us for help; but when We bestow upon him a boon by Our grace, he says (to himself), “I have been given (all) this by virtue of (my own) wisdom!”

Nay, this (bestowal of grace) is a trial: but most of them understand it not!

In Hadith al Qudsi, Allah (swt) says:

“Oh! Son of Adam! You eat My provision and still disobey Me; but when you call Me, I still answer you. I give you whatever you ask Me, but still you go on sinning. I hide these sins, one after the another, one evil deed after another. I am ashamed of you but you are not ashamed of Me? You forget Me, but I remember you. You are afraid of people, but you are careless of Me. You fear enmity of people, but do not fear My wrath.”

Surah Ash - Shura, 42:48

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ

Fa-’in ’a‘-razuu famaaa ’arsal-naaka ‘alayhim hafiizaa. ’In ‘alayka ’il-lal-balaagh. Wa ’in-naaa ’izaaa ’azaqnal-’insaana min-naa Rahmatan-fariha bihaa. Wa ’in-tusib-hum say-yi-’atum-bimaa qad-damat ’aydii-him fa-’in-nal-’insaanaa kafuur!

48. But if they turn away (from thee, O Prophet, know that) We have not sent thee to be their keeper: thou art not bound to do more than deliver the message (entrusted to thee).

And, behold, (such as turn away from Our messages are but compelled by the weakness and inconstancy of human nature: thus,) when We give man a taste of Our grace, he is prone to exult in it; but if misfortune befalls (any of) them in result of what their own hands have sent forth, then, behold, man shows how bereft he is of all gratitude.

Instead of remembering his past happiness with gratitude, he calls the very existence of God in question, arguing that if God really did exist, He “could not possibly have permitted” so much misfortune and unhappiness to prevail in the world: a fallacious argument inasmuch as it does not take the reality of the hereafter into account and is, moreover, based on a concept of God in terms of purely human feelings and expectations.

Most men are ungrateful, except for a few who have certain distinct qualities

Surah Al - Ma’arij, 70:19-35

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا

’In-nal - ’Insaana khuliqa haluu-‘aa;-

19. Verily, man is born with a restless disposition.

إِذَا مَسَّهُ الشَّرُّ جَزُوعًا

Wa ’izaa mas-sahush - shar-ru jazuu-‘aa;

20. (As a rule,) whenever misfortune touches him, he is filled with self-pity,

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا

Wa ’izaa mas-sahul-khayru manuu-‘aa;-

21. and whenever good fortune comes to him, he selfishly withholds it (from others).

إِلَّا الْمُصَلِّينَ

’Il-lal-Musal-liin;-

22. Not so, however, those who consciously turn towards God in prayer,

الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ

’Al-laziina hum ‘alaa Salaati-him daaa-’imuun;

23. (and) who incessantly persevere in their prayer;

وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَّعْلُومٌ

Wal-laziiina fiii ’am-waa-lihim haq-qum-ma‘-luum.

24. and in whose possessions there is a due share, acknowledged (by them),

لِّلسَّائِلِ وَالْمَحْرُومِ

Lis-saaa-’ili wal - mah-ruum;

25. for such as ask (for help) and such as are deprived (of what is good in, life);

وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ

Wal-laziina yusad-diquuna bi-Yawmid-Diin;

26. and who accept as true the (coming of the ) Day of Judgement;

وَالَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ

Wal-laziina-hum-min ‘azaabi Rab-bihim mushfi-quun.

27. and who stand in dread of their Sustainer’s chastisement

إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ

’In-na ‘azaaba Rab-bihim ghayru ma’-muun; -

28. for, behold, of their Sustainer’s chastisement none may ever feel (wholly) secure;

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ

Wal-laziina hum li-furuuji-him haafizuun.

29. and who are mindful of their chastity,

إِلَّا عَلَى أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ

’Il-laa ‘alaaa ‘az-waa-jihim ’aw maa malakat ’aymaa-nuhum fa-’in-nahum ghayru maluumiin.

30. (not giving way to their desires) with any but their spouses - that is, those whom they rightfully possess (through wedlock) -: for then, behold they are free of all blame,

فَمَنِ ابْتَغَى وَرَاء ذَلِكَ فَأُوْلَئِكَ هُمُ الْعَادُونَ

Fa-manib-taghaa waraaa-’a zaalika fa-’ulaaa-’ika humul-‘aaduun; 31. whereas such as seek to go beyond that (limit) are truly transgressors;

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

Wal-laziina hum li-’amaa-naatihim wa ‘ahdihim raa-‘uun;

32. and who are faithful to their trusts and to their pledges;

وَالَّذِينَ هُم بِشَهَادَاتِهِمْ قَائِمُونَ

Wal-laziina hum-bi-shahaa-daatihim qaaa-’imuun;

33. and who stand firm whenever they bear witness;

وَالَّذِينَ هُمْ عَلَى صَلَاتِهِمْ يُحَافِظُونَ

Wal-laziina hum ‘alaa Salaatihim yuhaa-fizuun;-

34. and who guard their prayers (from all worldly intent).

أُوْلَئِكَ فِي جَنَّاتٍ مُّكْرَمُونَ

’Ulaaa-’ika fii Jan-naatim-mukra-muun.

35. These it is who in the gardens (of paradise) shall be honoured!

The first three verses give in details what man does, when in distress or need and how the same individual acts when receiving a relief and bounty from God. In adversity, he is restless despair and in prosperity be becomes forgetful of his previous helplessness and becomes puffed up of his position and unmindful of the dues from him to the others.

None should feel himself secure against the wrath of God. People should never be confident or proud of their being prayerful or charitable. One should always be fearing the chastisement for going against the divine law or violating the prescribed limits.

The chaste are those who practice the due control of the sex urge, which is prescribed for both man and women.

The honourable ones in Paradise, are only those who fulfil the above conditions of faith and conduct.

World, Materialism

Life span of this world as compared to the span of the Hereafter

Surah Ar - Rum, 30:55

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ كَذَلِكَ كَانُوا يُؤْفَكُونَ

Wa Yawma taquumus-Saa-‘atu yuqsimul-mujrimuuna maa labithuu ghayra saa-‘a: kazaalika kaanuu yu’-fakuun!

He it is who will cause you to die, and in time will resurrect you. And when the Last Hour dawns, those who had been lost in sin will swear that they had not tarried (on earth) longer than an hour: thus were they wont to delude themselves (all their lives)!

Surah Al - ‘Ankabut, 29:64

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ

Wa maa haazihil-hayaatud-dunyaaa ‘il-laa lahwunw-wa la-‘ib? Wa ’in-nad-Daaral-’Aakhi-rata lahiyal - Hayawaan. Lau kaanuu ya‘-lamuun.

“And this life of the world is nothing but a sport and play; and as for the next abode, that most surely is the life, did they but know.

In this Divinely question two points are clear. One is that ‘life is a fact’ and the other is ‘it has a purpose’. Studying the purpose of life leads you towards the ‘fact of this worldly life’. In many places the Holy Qur’an has made this point clear by giving examples of the past historic events. Wealth of Shaddad and Fir’aun (Pharoah) and persons of the categories perished. They left this world with their own deeds and they are tasting what they have done in this world.

The materialistic world has dragged mankind in the race to unlimited desire, to achieve more and more which results in a disgraceful life of homicide, genocide, drugs, child abuse, women abuse, and all family and social misbehaviour. Islam is undoubtedly the only solution for these problems, for, it teaches not only about this worldly life’s achievements, but it also teaches mankind to be God conscious (Taqwa).

Man’s obsessment and attachment to this life

Surah At - Takathur, 102:1-8

أَلْهَاكُمُ التَّكَاثُرُ

’Al-haa-kumut- Takaathur

1. You are obsessed by greed for more and more

حَتَّى زُرْتُمُ الْمَقَابِرَ

Hat-taa zurtumul-maqaabir.

2. until you go down to your graves.

كَلَّا سَوْفَ تَعْلَمُونَ

Kal-laa sawfa ta‘-lamuun.

3. Nay, in time you will come to understand!

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

Thum-ma kal-laa sawfa ta‘la-muun

4. And once again: Nay, in time you will come to understand!

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

Kal-laa lau ta‘-lamuuna ‘ilmal-yaqiin!

5. Nay, if you could but understand (it) with an understanding (born) of certainty,

لَتَرَوُنَّ الْجَحِيمَ

Latara-wun-nal-Jahiim!

6. you would indeed, most surely, behold the blazing fire (of hell)!

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

Thum-ma latara-wun-nahaa ‘aynal-yaqiin!

7. In the end you will indeed, most surely, behold it with the eye of certainty:

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

Thum-ma la-tus-’alun-na Yaw-ma-’izin ‘anin-na-‘iim.

8. and on that Day you will most surely be called to account for (what you did with) the boon of life!

This Surah is one of the most powerful and prophetic passages of the Qur’an, illuminating man’s unbounded greed in general, and more particularly, the tendencies which have come to dominate all human societies in our technological age. This verse highlights the greedily striving of mankind for an increase in benefits, be they tangible or intangible, real or illusory. It denotes man’s obsessive striving for more and more comforts, more material goods, greater power over his fellow-men or over nature, and unceasing technological progress.

A passionate pursuit of such endeavours, to the exclusion of everything else, bars man from all spiritual insight and, hence, from the acceptance of any restrictions and inhibitions based on purely moral values - with the result that not only individuals but whole societies gradually lose all inner stability and thus, all chance of happiness. It is warning man that this unrestrained pursuit of “economic growth” is bound to bring - and has, indeed, brought in our time - frustration, unhappiness and confusion, and man will lose all remnants of spiritual and religious orientation.

The occasion for the revelation of this Surah has been reported to be that the people of Bani Abde-Manaf, Bani Qusai and Ibne-Sahm Ibne Omar, got involved in a mutual contest of priding over each other, the strength, their number and the matter went to the extent of counting even the dead among them, to the sides and once when one of the parties fell short of one to win over the others, a grave was opened and the dead lying therein was counted. Then this Surah was revealed.

The last verse mentions the fact that man will be questioned about the bounties of God which has been granted to him. It is reported to have been told by the Holy Prophet (S) that man will not be questioned about three things:

1. The garment he used to cover his shame.

2. The food he took in hunger.

3. What he spent in the way of the Lord.

Consequences of Man’s attachment to the materialistic world

Surah Al - Humazah, 104:1-9

وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

Waylul-likul-li humazatil-lumazah

1. Woe unto every slanderer, fault-finder!

الَّذِي جَمَعَ مَالًا وَعَدَّدَهُ

’Al-lazii jama-‘a maalahu wa ‘ad-dadah,

2. (Woe unto him) who amasses wealth and counts it a safeguard,

يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ

Yahsabu ’an-na maalahuuu ’akhladah!

3. thinking that his wealth will make him live forever!

كَلَّا لَيُنبَذَنَّ فِي الْحُطَمَةِ

Kal-laa la -yumba-zan-na fil-Hutamah.

4. Nay, but (in the life to come such as) he shall indeed be abandoned to crushing torment!

وَمَا أَدْرَاكَ مَا الْحُطَمَةُ

Wa maaa ’adraaka mal-Hu-tamah?

5. And what could make thee conceive what that crushing torment will be?

نَارُ اللَّهِ الْمُوقَدَةُ

Naarul-laahil-muuqadah,

6. A fire kindled by God,

الَّتِي تَطَّلِعُ عَلَى الْأَفْئِدَةِ

’Al-latii tat-tali-‘u ‘alal-’af’idah:

7. which will rise over the (guilty) hearts:

إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ

’In-nahaa ‘alayhim-mu’-sadah

8. verily, it will close in upon them

فِي عَمَدٍ مُّمَدَّدَةٍ

Fii ‘amadim-mumad-dada.

9. in endless columns!

Reference in this verse is made to the back-biters and the hoarderers of wealth, and in turn it is a warning too that whatever one possesses of materialistic values shall not remain with him forever, for he has to pass away from this world empty-handed as a destitute. Those who think otherwise are fooled by their imagination. Also if such acquirement is made lawfully, man is still accountable to the Lord about its proper disbursement and disposal.

Man will always be a loser due to his worldly attachments

Surah Al - ‘Asr, 103:1-3

وَالْعَصْرِ

Wal-‘Asri.

1. Consider the flight of time!

إِنَّ الْإِنسَانَ لَفِي خُسْرٍ

’In-nal ’Insaana lafii khus-r,

2. Verily, man is bound to lose himself,

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ

’Il-lal-laziina aamanuu wa ‘amilus-saa-lihaati wa tawaasaw bil-Haq-qi wa tawaasaw bis-Sabr.

3. unless he be of those who attain to faith, and do good works, and enjoin upon one another the keeping of truth, and enjoin upon one another patience in adversity.

Worldly attachments should not deter Man from remembrance of Allah (swt) and in giving charity

Surah Al - Munafiqun, 63 :9-11

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُلْهِكُمْ أَمْوَالُكُمْ وَلَا أَوْلَادُكُمْ عَن ذِكْرِ اللَّهِ وَمَن يَفْعَلْ ذَلِكَ فَأُوْلَئِكَ هُمُ الْخَاسِرُونَ

Yaaa-’ay-yuhal-laziina ’aa-manuu laa tul-hikum ’amwaa-lukum wa laaa ’awlaa-dukum ‘an Zikril-laah. Wa may-yaf-‘al zaalika fa-’ulaaa-’ika humul-khaasiruun.

. O you who have attained to faith! Let not your worldly goods or your children make you oblivious of the remembrance of God: for if any behave thus - it is they, they who are the losers!

وَأَنفِقُوا مِن مَّا رَزَقْنَاكُم مِّن قَبْلِ أَن يَأْتِيَ أَحَدَكُمُ الْمَوْتُ فَيَقُولَ رَبِّ لَوْلَا أَخَّرْتَنِي إِلَى أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ الصَّالِحِينَ

Wa’anfiquu mim-maa razaq-naakum-min-qabli ’ay-ya’-tiya ahada-kumul-Mawtu fa-yaquula Rab-bi lau laaa ’akh-khar-taniii ilaaa ‘ajalin-qariibin - fa-’as-sad-daqa wa ’akum-minas-Saalihiin.

10. And spend on others out of what We have provided for you as sustenance, ere there come a time when death approaches any of you, and he then says, “O my Sustainer! If only Thou wouldst grant me a delay for a short while, so that I could give in charity and be among the righteous!”

وَلَن يُؤَخِّرَ اللَّهُ نَفْسًا إِذَا جَاء أَجَلُهَا وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ

Wa lan-yu-’akh-khiral-laahu nafsan ’izaa jaaa-’a ’ajaluhaa: Wal-laahu khabiirum-bimaa ta‘-maluun.

11. But never does God grant a delay to a human being when his term has come; and God is fully aware of all that you do.

Surah At - Taghabun, 64: 15-18

إِنَّمَا أَمْوَالُكُمْ وَأَوْلَادُكُمْ فِتْنَةٌ وَاللَّهُ عِندَهُ أَجْرٌ عَظِيمٌ

فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ وَاسْمَعُوا وَأَطِيعُوا وَأَنفِقُوا خَيْرًا لِّأَنفُسِكُمْ وَمَن يُوقَ

’In-namaaa ’amwaa-lukum wa ’awlaa-dukum fitna: wal-laahu ‘indahuuu ’Ajrun ‘aziim.

15. Your worldly goods and your children are but a trial and a temptation, whereas with God there is a tremendous reward.

شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

Fat-taqul-laaha masta-ta’-tum wasma-‘uu wa ’atii-‘uu wa ’anfiquu khay-ral-li-’anfusi-kum. Wa may-yuuqa shuh-ha nafsihii fa’ulaaa-’ika humul-Muf-lihuun.

16. Remain, then, conscious of God as best you can, and listen (to Him), and pay heed. And spend in charity for the good of your own selves: for, such as from their own covetousness are saved - it is they, they that shall attain to a happy state!

إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ وَاللَّهُ شَكُورٌ حَلِيمٌ

’In-tuqrizul-laaha qarzan hasanay-yuzaa-‘ifuhu lakum wa yagfirlakum. Wallahu shukuurun haliim.

17. If you offer up to God a goodly loan, He will amply repay you for it, and will forgive you your sins: for God is ever responsive to gratitude, forbearing,

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْعَزِيزُ الْحَكِيمُ

‘Aalimul-ghaybi wash-shahaa-datil-Aziizul-Hakiim.

18. knowing all that is beyond the reach of a created being’s perception a well as all that can be witnessed by a creature’s senses or mind - the Almighty, the Wise!

Good deeds weigh heavier than worldly adornments (wealth & children)

Surah Al - Kahf, 18:46

الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

’Al-maalu wal-banuuna ziinatul-hayaatid-dunyaa: wal-baaqiyaa-tus-saali-haatu khay-run ‘inda Rab-bika thawaa-banw-wa khayrun ’amalaa.

46. Wealth and children are an adornment of this world’s life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer’s sight, and a far better source of hope.

The Holy Prophet (S) said:

“ There will be three kinds of people among my followers i.e. the Muslims :

1. Those who do not at all covet to own any wealth and earn only as much as they need for their livelihood. These are those about whom God has said: “Neither there is any fear for them nor shall they grieve.”

2. Those who like owning wealth and earn it through legal means and spend it in doing good to the others. They shall have to render account of their earnings and their spending. For the good they do, they will be rewarded and for the failures on their part they will be punished or pardoned.

3. Those who covet to own wealth and in owning it, they have no regard for the right or wrong or the legal, or the illegal means of gathering it, they do not pay from it even the prescribed share to the poor and the needy. They spend it in evil and forbidden ways. The Hell-fire will be their reward.”

Allah (swt), His Apostle & Jihad are more important than all worldly relations, pleasures & possessions

Surah At - Tawbah, 9:24

قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ

Qul ’in-kaana ’aabaaa-’u-kum wa abnaaa-’ukum wa ’ikh-waanukum wa ’azwaa-ju-kum wa ‘ashii-ratukum wa ’amwaalu-niq-taraf-tumuuhaa wa tijaaratun takh-shawna kasaa-dahaa wa masaa-kinu tarzaw-nahaaa ’ahab-ba ’ilay-kum-minal-laahi wa Rasuulhii wa Jihaadin-fii Sabiilihii fatarab-basuu hat-taa ya’-tiyal-laahu bi-’Amrihii. Wal-laahu laa yahdil-qawmal-faasiqiin.

24. Say: If your fathers and your sons and your brethren and your spouses and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah(swt) and his Apostle and striving in His way, then wait till Allah (swt) makes manifest His Will; and Allah (swt) does not grace iniquitous folk with His guidance.

Punishment for hoarding of wealth

Surah At - Tawbah, 9:34-35

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِنَّ كَثِيراً مِّنَ الأَحْبَارِ وَالرُّهْبَانِ لَيَأْكُلُونَ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَيَصُدُّونَ عَن سَبِيلِ اللّهِ وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلاَ يُنفِقُونَهَا فِي سَبِيلِ اللّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

Yaaa-’ay-yu-hal-laziina ’aa-manuuu ’in-na kathiiram-minal-’ahbaari war-ruh-baani li-ya’-kuluuna ’amwaa-lan-naasi bil-baatili wa yasud-duuna ‘an-Sabii-lil-laah. Wal-laziina yak-nizuu-naz-zahaba wal-fiz-zata wa laa yunfiquu-nahaa fil Sa-biilil-laahi fabash-shirhum-bi-‘azaabin ’aliim -

34. O you who believe! most surely most of the doctors of law and the monks devour men’s possessions and turn (others) away from the path of God; and (as for) those who hoard up gold and silver and do not spend it in Allah’s way, announce to them a grievous chastisement (in the life to come).

يَوْمَ يُحْمَى عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَى بِهَا جِبَاهُهُمْ وَجُنوبُهُمْ وَظُهُورُهُمْ هَـذَا مَا كَنَزْتُمْ لأَنفُسِكُمْ فَذُوقُواْ مَا كُنتُمْ تَكْنِزُونَ

Yawma yuhmaa ‘alay-haa fii Naari Jahan-nama fatukwaa bihaa jibaahu-hum wa junuu-buhum wa zuhuu-ruhum. Haa-zaa maa kanaz-tum li-’anfusikum fa-zuuquu maa kuntum tak-nizuun.

35. On the day when it (the hoarded wealth) shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; (those sinners shall be told) “this is what you hoarded up for yourself, therefore taste what you hoarded.”

The degree to which Islam abhors unlawful acquisition of wealth and its hoarding and the strength with which the punishment is announced for those who do it. While Islam does not stop any one from acquiring wealth but what is dealt with here in this verse is the hoarding of wealth and not spending it in the way of God. Hoarding of wealth stops circulation and the society suffers.

Under Islam the owner of wealth is only a trustee; he has in his earnings the share of God, of the Holy Prophet (S), of his own self, as well as the share of his family, his children and by way of benefiting the others, the share of mankind in general among them, the orphans, the needy and the wayfarers. This is a clear condemnation of those who do not regularly and faithfully disburse ‘Zakat’ and ‘Khums’ from their well-earned wealth.