This also includes blood, for it is an integral part of a human. There are two reasons for the impermissibility of taking benefit from another person’s blood.

Firstly, it is sacred like all other parts of a human.

Allah Most High says:

“And verily we have honoured the children of Adam.” (Surah al-Isra, V.70)

Secondly, blood (when taken out) is impure and to derive benefit from something that is impure is unlawful.

Allah Most High says:

“Say: “I find not in the message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it, unless it be dead meat, or blood poured forth, or the flesh of swine, for it is impure.” (Surah al-An’am, 145)

Sayyiduna Imam Shafi’i (Allah have mercy on him) states:

“If one infused blood under the skin and skin grew on it, it will become obligatory to extract that blood and repeat all the prayers that were performed after infusion.” (Kitab al-Umm, 1/54)

Due to the above two reasons, under normal circumstances it will be impermissible to transfuse the blood of one person into the body of another. Sanctity of human parts demands this, as well as the impure element in the blood.

However, Islam is a religion of mercy and caters for all the problems faced by humanity. It acknowledges the needs of people, thus gives concessions and dispensations wherever needed.

Allah Most High says:
“On no soul does Allah place a burden greater than it can bear.” (al-Baqarah, 286)

The famous principle of Fiqh states:

“Necessity makes prohibition lawful.” (See: Ibn Nujaym, al-Ashbah wa al-Naza’ir, P. 85)

Due to this, classical scholars gave a dispensation in that the milk of a female may be used for the purpose of medication. It is stated in the famous Hanafi Fiqh reference, al-Fatawa al-Hindiyya:

“There is no harm in injecting a woman’s milk in a man or to drink it for medical purposes.” (al-Fatawa al-Hindiyya, 5/355)

It is also stated in the same book:

“It is permissible for a (severely) sick person to drink blood and urine, or consume the meat of a dead animal for the purpose of medication if an experienced Muslim medical expert stipulates that this is the only cure, and that one does not find an alternative. If the medical expert states that by using unlawful substances you will be cured earlier, then there are two opinions of the scholars.” (al-Fatwa al-Hindiyya, 5/355)

Imam al-Haskafi (Allah have Mercy on him) says:

“The Scholars differed regarding the usage of haram medication. The apparent opinion in the (Hanafi) school is that it is haram. However it is said that it will be permissible when the medicine is known to be effective and there is no other alternative, just as there is a dispensation in drinking alcohol for a person dying of thirst, and the fatwa is given on this opinion.” (Radd al-Muhtar ala al-Durr al-Mukhtar, 1/210)

The Messenger of Allah (Allah bless him & give him peace) advised the people of Urayna to consume the urine and milk of camels due to them being affected by the climate of Madina. (See: Sahih al-Bukhari, no. 231)

Moreover, two reasons were mentioned for the impermissibility of using human blood, one the aspect of sanctity and the other, its impurity.

As far as the first reason is concerned, it must be remarked that although blood is a component part of a human body yet the manner of its transfusion does not require any surgical procedures in the body, rather it is drawn and transfused by means of injection, thus it is akin to human milk that is extracted without any surgical procedures.

In appreciation of a child’s need, Islam regarded this milk a means of nourishment for it, and the mother is obliged to feed the baby this very milk. Even for adults, women’s milk has been made lawful for medical purposes, as stated in the text of al-Fatawa al-Hindiyya quoted earlier.
Hence, it can be said that blood transfusion is lawful as a necessity just as Islamic law has permitted women’s milk for infants out of necessity, despite it being part of a human body.

The second reason was the impurity of blood. This has been discussed earlier, in that impure and unlawful things become permissible in cases of need and necessity.

In light of the foregoing, it would be permitted to donate and transfuse blood under the following conditions:

a) The donor is mature and sane,

b) The donor willingly donates his blood. If he is compelled to do so, it will not be permissible,

c) There is no apparent risk to the life or health of the donor,

d) There is absolute necessity in donating blood in that there is a definite risk to the life of a patient, and in the opinion of the medical expert, there is no other way of saving his/her life,

e) There is a need for it, that is, there is no risk to the life, but in the opinion of the experts, restoration of health may not be possible without it,

f) There is no alternative,

g) It is not for the sake of beatification or any other additional benefit,

h) Transfusion of blood must not be carried out by way of buying and selling, for trading in human parts is never permissible. However, if one is in need of blood desperately and the only means to obtain the blood is to purchase it, then only will it be permissible to pay for the blood. This is discussed further in the following section

Buying and selling blood

As mentioned in the last part of the conditions, that it is unlawful to buy and sell blood for the purpose of transfusion. Classical Hanafi Jurists (fuqaha) have explicitly stipulated that to trade in any part of a human is unlawful, and especially blood for the impure element found therein.

Imam al-Kasani (Allah have mercy on him) states:

“The sale of a woman’s milk put in a bowl is invalid for two reasons: Firstly, milk is not considered wealth, thus it is impermissible to sell it. Secondly, it is part of a human body and all parts of a human are sacred, thus it is contrary to its honour and respect to disgrace it by trading in it.” (al-Kasani, Bada’i al-Sana’i, 5/145)

Some classical scholars (from the Shafi’i, Maliki & Hanbali schools) consider purity a pre-requisite for a valid sale (See: Nawawi, Radhat al-Talibin, 3/ 348, Ahmad Darder, Sharh al-Sagir, 3/22 & al-Bahuti, Muntaha al-Iradat, 2/143).
Blood is considered impure with the consensus of all the scholars, thus preventing it from being an article of trade.

However, in case of necessity, if one is unable to obtain blood except by purchasing it, then it will be permissible to purchase it, but the provider will still be sinful. (Durr al-Mukhtar, 4/113)

This ruling also serves as prevention to the evil of trading in blood found in many places, where for the sake of a small amount of money; poor and desperate people sell their blood. Some go the extent where they put themselves in danger, and as mentioned earlier, it will only be permissible to donate or give blood if the donor’s life or health is not affected.

Transfusion of a non-Muslim’s blood into a Muslim’s body

In principle, there is no difference between the transfusion of a Muslim’s and non-Muslim’s blood, thus both are permissible. However, scholars recommend that one should abstain from the blood of unbelievers, transgressors and sinners, for there is a risk that the evil effects found in such people may affect the one in whom the blood is transfused. Classical scholars also disliked the breastfeeding of a child by a sinning and transgressing woman.

Blood transfusion between family members and relatives

Blood transfusion cannot be considered in any way to be a cause of creating blood relationship between the two people involved, thus it is perfectly lawful to transfuse the blood of the husband into the wife or vice versa, and this will not effect their marriage in any way. Similarly, there will be no relationship between the one who donated the blood and the one in whom it was transfused, thus marriage between the two will be permissible, for they are regarded as strangers.

The reason for this is that, Islam has restricted relationship and the impermissibility to marry with lineage and fosterage, thus it is inappropriate and not permissible to exceed these two.

Conclusion

From all of the foregoing, we learn that donating and transfusing blood will be permissible in cases of need and necessity (along with the other conditions stipulated above). It will not be permissible to use it for the purpose of beatification or merely gaining strength. It is also impermissible to buy and sell blood.

Today we see the establishment of blood banks where the blood of different people is stored and used whenever needed. The advantage of these banks is that it gives them an opportunity to store the different types of blood and then match it with the blood of the one in need.

From a Shariah perspective, it will not be permissible for one to sell his/her blood to the bank; rather it must be donated freely. Also, one must determine that his/her blood (and the blood in that particular bank) is only used in cases of need and necessity, and not for beatification purposes.

All praise is due to Almighty God, Allah, and may He, the Exalted, bestow His peace and blessings upon Prophet Muhammad, Sallallahu Alayhi Wasallam, upon his good and pure family, as well as upon all of the noble companions, and upon those who follow them in righteousness until the Day of Judgment.

Friends, a very serious issue that confronts the Islamic world today is the character of our youth, which is far removed from Islamic teachings. When I read newspaper accounts about the behaviour of our youth my heart cries with pain. I anguish where is the Ummah heading? Could anyone have imaged that in this Ummah a mother would have an illicit relationship with her son? Lamentably, this is happening. A Muslim youth would be drinking? A Muslim youth would be stealing? A Muslim youth and s/he has no respect towards his/her elders? Bad character is manifesting itself everywhere. And the Prophet Muhammad, Sallallahu Alayhi Wasallam, was sent into the world to correct human conduct and morals. As the famous poet Shauki said: “In the world communities are raised with noble conduct, communities are obliterated with bad character.”

We have become addicted to criticising others. So and so is doing such and such. Day and night we are accustomed to levelling accusations against others. Do we not consider what we are doing? Which direction our community is heading? The biggest responsibility that falls on the Muslim Ummah is to provide correct Islamic teachings and instil excellent morals and character in our children. No matter what education they pursue the paramount consideration must be for our children to develop a strong Islamic moral character. They must never lie, never deceive anyone, nor look towards strange women. Should they be a shopkeeper then they must not misappropriate even five pence. A community imbued with good morals always ascends. This is a universal principle that holds true in all times. And a morally bankrupt community always degenerates and becomes devoid of progress. We need to inculcate good habits in our children. This is imperative for our progress.

Pitifully our situation is such that we send children to Maktabs (supplementary religious schools) from the age of 6 or 7 but when they attain the age of 12 they leave the Maktabs but continue to pursue schooling. These children then have no contact whatsoever with the glorious Quran or any Islamic books. In fact between the ages of 12 and 24 a young person is most susceptible. This point is confirmed by educationalists. During this period if a child’s guidance and upbringing is overlooked or neglected then s/he will not remain steadfast on Islam.

Rasulullah, Sallallahu Alayhi Wasallam, used to discern even minor things. Once Hussain, Radhiallahu Anhu, placed a piece of date in his mouth which was designated as Sadaqah (voluntary charity). Rasulullah placed his finger inside the mouth and made him vomit it out, saying “This item is earmarked as Sadaqah and it cannot be consumed by you.” If the same scenario was before us we would allow the child to eat the date saying, “He’s a kid. What’s wrong with him having a date? When he grows up he will understand the difference between Halal or Haram.” No, Rasulullah immediately stopped Hussain Radhiallahu Anhu.

Similarly, once a boy was eating with Rasulullah, Sallallahu Alayhi Wasallam. Instead of eating food which was near him he was taking food from different places. So Rasulullah explained to him gently, “My dear son, first recite Bismillahir Rahmanir Rahim, eat with your right hand, and eat from in front of you.” This illustrates that Rasulullah, Sallallahu Alayhi Wasallam, used to sit with children and observe their eating habits. Do we ever do the same? Nowadays children are eating whilst walking, standing and on their way to school. We don’t even reprimand them saying this is contrary to the lifestyle of Muslims. In the lifestyle of Rasulullah, Sallallahu Alayhi Wasallam, we have a comprehensive mode of living. Rasulullah, Sallallahu Alyhi Wasallam, has taught us an entire way of life which is distinct and supreme. We have neglected that lifestyle and become careless and as a result our children have fallen prey to an un-Islamic lifestyle.

My friends, I am sitting in the Masjid and testify to you that our society is in a state of decadence and our children and youth are going astray, totally pursuing a wayward life. For Muslim parents, the need to provide sound Islamic upbringing should take precedence over all other responsibilities they owe to their children. Life is constituted of good morals and character. The Prophet, Sallallahu Alayhi Wasallam, was sent into the world for teaching good character to humanity. Within such a short period of time, he established such splendid character among his Companions. Today, there is no parallel to these people. The character of Abu Bark, Umar, Osman, Ali, Radhiallahu Anhum – who nurtured their character and made them who they were? Undoubtedly, they were taught by Sayyidina Muhammad, Sallallahu Alayhi Wasallam. Those who sat in the company of Prophet Muhammad, Sallallahu Alayhi Wasallam, their character was raised to sublime heights. After departing from the Prophet’s company, they would never again speak a lie, oppress anyone. And if ever they happened to utter something wrong it would agitate and stir great remorse. Once Sayyidina Abu Bakr, Radhiyallahu Anhu, was seen pulling his tongue and rebuking himself: “How could I have said a harsh word to my fellow Muslim brother.” Nowadays we tend to lie, gossip, and backbite whilst forgetting the heart of a Muslim will be hurt.

At this moment the most important duty that falls Muslim parents is to impart correct Islamic education to their children and inculcate sound Islamic character. Our character should be of such a high standard that humanity is drawn to Islam. What kind of bad character is this: there was a public demonstration in Lucknow, India against the publication of cartoons in Denmark depicting the Prophet, Sallallahu Alayhi Wasallam. During the demonstration evil slogans were being chanted, shop-keepers were forced to shut their shops - including shops belonging to non-Muslims, car windows smashed, cars set alight in the street. What kind of emotional and irrational response is this? To illustrate your protest at the publication of cartoons you are recklessly damaging property. Where is the sense in this?

Recently, in France a government minister made controversial comments about immigrants and Muslim youths rioted by burning around 10,000 cars in Paris. At the time of this flare-up, I was visiting Reunion Islands. Two representatives of the French government were also there as guests to celebrate 100 years of the establishment of the mosque in St Dennis. They became aware that scholars were present from the Indian sub-continent. They approached me and one of the first things they asked me was regarding the burning of cars, how Islam viewed such acts? I replied categorically that these actions had no bearing with Islam. What is wrong must be pointed out as such. Sometimes there is a tendency to cover up the wrong doings of Muslims, justifying the actions by saying it was done by Muslims so it is acceptable to turn a blind-eye. No, what is wrong must be categorised as wrong irrespective of who has done it.

We have been taught moderation. How much injustice was perpetrated against the Prophet, Sallallahu Alayhi Wasallam, in Makkah Mukaramah? You all know that thorns were placed in his path and he was persecuted. But did he ever respond by asking his Companions to take out a demonstration? In fact, when a lady who used to lay thorns in the path of the Prophet, Sallallahu Alayhi Wasallam, fell ill, the Prophet himself when to visit her. Such was his character. He enquired “Why have you not laid any thorns in my path recently,” she enquired, “Who are you?” Prophet Muhammad, Sallallahu Alayhi Wasallam, replied: “I am the same Muhammad for whom you lay thorns.” She started weeping profusely. As they say, “With character you win, with character you respond.”

My dear Prophet, Sallallahu Alayhi Wasallam, exemplified the noblest character. Despite being hit with stones and bleeding profusely, so much that when angels were sent asking him to order that the mountains of Taif crush the perpetrators belonging to Banu Thaqif, he replied, “O Allah, grant my people guidance.” He didn’t retaliate in the least as he was sent as a mercy for mankind and to guide humanity to the truth and beauty of Islam.

Patience, steadfastness and good character are prerequisites for being a good Muslim. Muslims need to create awareness and understand the challenges they are facing. It pains me to see how apathetic Muslims have become. We must always be on our guard that our wrongdoings should not blemish or tarnish the image of Islam.

May Almighty Allah grant us understanding of the challenges that face us, protect us and grant us all the Tawfiq (strength and ability) to practice the wonderful teachings of Prophet Muhammad, Sallallahu Alayhi Wasallam. Ameen.

Praise be to Allah, the Lord of the Universe.

[Condensed from a talk by Justice Mufti Taqi Usmani, delivered at the International Conference of the World Muslim Congress.]

The nineteenth century was a century of political oppression whereby the powerful Western nations enslaved most of the Asian and African nations including a large number of Muslim countries. The present century, which is nearing its end, has witnessed the gradual independence of these countries from Western imperialism. However, despite our apparent success in achieving the goal of political liberty, we could not succeed in acquiring independence on intellectual, economic and strategic levels. That is why Muslim Ummah could not yet reap the fruits of its political freedom.

Now the Muslim world is looking toward the coming century with hope that it will bring for it total independence in the real sense so the Muslims may find their due place among the nations of the world and may be free to live according to the Qur’ân and the Sunnah of the Prophet (may Allah bless him and grant him peace).

However, this hope cannot be realized through wishful dreams. We will have to work hard for our total freedom even more than we did for our political freedom. We need a total revision of our strategy, a well-considered plan, a collective resolution, and a revolutionary approach. In this paper, I would like to confine myself to two major issues.

Self-Imposed Dependence

It is common knowledge that the Ummah’s basic economic problem is the dependence of the Muslim countries on others. Most of them are borrowing huge amounts from the rich Western countries. Some countries are incurring these heavy interest-bearing loans not only for the development projects, but also for their day-to-day expenses, and what is more serious, for the payment of interest accrued on their previous loans which keeps the size of their indebtedness ever-increasing through a vicious circle.

Dependency on foreign loans is the basic disease of our economy that has not only shattered our economic life, but has also devastated our self-determination and has forced us to submit to the demands of our creditors, sometimes, at the price of our collective interests. It is no secret that the creditors impose their own conditions before they advance a loan. These conditions keep us under a constant foreign pressure, often stop us from pursuing our own objectives and force us to follow the policies dictated by others. The evil consequences of dependence on foreign loans are too obvious to need any further elaboration.

Islamic teachings consider “Indebtedness” as a detestable phenomenon, which should not be resorted to except in cases of extreme necessity. The Prophet () even refused to offer the funeral prayer for a person who died before paying back his loan.

Moreover, the Muslim jurists have discussed whether it is lawful for the ruler of a Muslim State to accept the gifts offered by a non-Muslim. The answer: It is lawful only where the acceptance of gifts does not result in any kind of pressure against the interest of the Ummah.

Islamic principles require that the Muslims should avoid incurring foreign debts, even if they face some hardships. But our present indebtedness was not created by lack of resources. In fact, the Muslims have never been so resource-rich. They own enormous natural resources. They occupy important strategic positions on the globe. They are joined together by a geographical chain from Morocco to Indonesia, broken only by India and Israel. They produce nearly 50% of the oil of the world. They are said to account for more than one third of the world’s export of raw material. What is more, the cash they have invested in the western countries alone may be more than sufficient to set off their total liabilities.

According to a recent report of Islamic Development Bank, the total external debt of the IDB member countries in 1996 amounted to 618.8 billion dollars. The deposits and assets kept by the Muslims in the Western countries are said to be much more than this amount. Obviously, there is no authentic record of such deposits, because their owners do not disclose them. However, the economic experts have estimated them to be between 800 and 1000 billion dollars, out of which 250 billions are said to be taken back by the Arabs to their own countries after the Gulf War. Practically it means that we are borrowing a part of our own money at a high rate of interest.

Even if these estimated figures are taken to be exaggerated, one can hardly deny the fact that had these huge amounts been kept and properly used within the Muslim world, the Ummah would have never resorted to incur the debt of more than six hundred billion dollars.

Our dependence on foreign loans is self-imposed for which we cannot blame anyone but ourselves. We did never probe in to the factors underlying the flight of our capital. We did never try to remove those factors and instill confidence in our own people. We could not deliver ourselves from the corrupt and oppressive system of taxation. We were not able to create a peaceful atmosphere for investment. We could not provide our countries with stable political system. We did not bother to create opportunities for the sound utilization of capital and, above all, we failed to mobilize the spirit of Islamic unity and to activate the strength of the Muslim Ummah as a whole.

The tragic situation cannot be corrected by expensive celebrations at the advent of the new century. We will have to take the challenge of time seriously. Our economic and political leadership will have to find ways and means to free ourselves from dependence on foreign countries. We already have the basic resources for that. All we need is to design new policies to utilize the wealth of the Ummah within the Muslim world, and to develop the concept of Islamic brotherhood and mutual understanding and cooperation.

The Qur’ân says: “All the Muslims are brothers.” Qur’ânic injunctions and the Prophetic teachings require that the Muslim Ummah should act as a single body. The geographical barriers should not divide them into different nations with conflicting objectives. The political boundaries may only be tolerated for the internal administrative affairs of each country, but all the Muslim countries must have a united face at least with reference to the common objectives of the Muslim Ummah vis-à-vis the rest of the world.

Gone are the days when technical know-how was the monopoly of a few Western countries. Now, the Muslim talent is capable of at least handling the immediate requirements of the Ummah. What we need is to seek this talent, and to put it to the service of this Ummah with a missionary zeal.

But all this requires the unified efforts from the leadership of our countries. This is the biggest challenge faced by them. They must meet it, not only for the betterment of the Ummah, but for their own survival. A great responsibility, in this respect, lies on the shoulders of OIC, which should take the initiative and create a Muslim talent pool to design new policies for the Ummah as a joint body.

Restructing our Economic Systems

The twentieth century has witnessed the rise of communism, the conflict between capitalist and communist countries and lastly the fall of communism. The capitalist Western countries are celebrating the fall of communism as if it was an empirical evidence of their own victory, not only on a political front but also on ideological plane. The fact is, however, that communism was based on an emotional reaction against some evil consequences of the capitalist economy, specially, against the element of inequitable distribution of wealth, which has been experienced in the capitalist countries throughout the centuries. The failure of communism was not due to its justified criticism of the evils of capitalism. Rather it was caused by the inherent defects of the alternative system suggested by it. The capitalist economies still suffer from inequities in the distribution of wealth. There is still a large gap between the haves and the have-nots and ‘poverty in the midst of plenty’ is still the major problem of their economy. These are the real problems created by capitalism and unless they are satisfactorily solved, it may give birth to another reaction that may be more aggressive than communism.

The world, therefore, is badly in need of a Third Economic System. The Muslim Ummah can work out this system based on the Islamic norms. The economic principles taught by the Qur’ân and Sunnah of the Prophet () are quite capable of solving the major economic problems faced by the world today. While they allow private ownership and market economy, they also provide a well-considered system of distributive justice, which may eliminate the inequities and bring about a system in which profit motive works with the collective interest of the society. The basic fault of communism was that, frustrated with the inequity of capitalism, it assailed the very institutions of private ownership and market forces and developed a utopian idea of planned economy which was unnatural, artificial and oppressive. The denial of individual liberty curtailed the zeal for production and the wide powers of the state left the destiny of the people in the hands of the ruling class.

It was neither private ownership nor the institution of market forces that was the basic cause of injustice in the capitalist system. The basic factor for creating inequities in the capitalist countries was the absence of a criterion to differentiate between just and unjust earnings. The instruments of interest, gambling, speculative transactions and the tools of exploiting immoral desires of the consumers to secure huge profits were allowed, which tend to create monopolies and in turn paralyze the forces of demand and supply or at least obstruct their operation. It is thus ironical that the capitalist theory on the one hand asserts the principles of laissez-faire but, on the other, by allowing the aforesaid instruments, interferes with their natural function and stops the market forces from playing their due role by creating monopolies that impose their arbitrary decisions on the bulk of the common people.

The system of interest favors the rich industrialists who benefit from the wealth of the common people who deposit their savings in the bank, and after making huge profits do not allow the common people to share these profits except to the extent of a fixed rate of interest that is again taken back by them as it is charged to the cost of production. At macro level, it means that these rich people always use the money of depositors for their own benefit and in reality pay nothing to them because the interest payments are always added to the cost of production. Similarly, gambling is a major instrument for concentrating the wealth of thousands of men in a few hands and for promoting the disastrous motive of greed for the unearned income. The speculative transactions are also a major source of disturbing the natural market operations and contribute to the inequities in the distribution of wealth.

Islam not only allows the market forces but also provides mechanism to keep them operative with their natural force without their being hindered by monopolies. It applies two types of controls on the economic activities.

First, it subjects the process of earning to certain divine injunctions, which clearly define the limits of halal and haram. These injunctions tend to prevent monopolies and curb the unjust and immoral earnings and commercial activities detrimental to the collective interest of the society. In the context of modern economic needs where the savings of the common people are activated to boost development, the use of the Islamic instruments like musharakah and mudarabah, instead of interest, may make the common people directly share the fruits of development which may bring prosperity in a balanced manner reducing the gap between the rich and the poor.

Second, the institution of zakat, sadaqat, and certain other financial obligations provide that even the halal income is again distributed to the persons who could not earn enough due to insufficient market opportunities. Through the twin controls, the wealth is kept under constant circulation and the chances of its concentration are almost eliminated.

But our main tragedy is that the principles of Islamic economy are still in theoretical form for which no living example is available. The Muslim countries have not tried to structure their economy on Islamic basis. Most of them are still following the capitalist system and that too in a half-baked manner, which has made the economic atmosphere much worse than that of the developed capitalist countries. Unfortunately, despite having the clear cut Islamic injunctions, the inequities existing in Muslim countries are far more severe than in the Western world. This tragic situation cannot last forever. If we are not prepared to mend our ways, some natural process of revolution is bound to find its way. If we want to avoid disastrous consequences of such revolution, we’ll have to restructure our economic system on the basis of clear guidance provided by the Qur’ân and Sunnah. Our success in setting an example for implementing the Islamic principles will be our best gift to the human fraternity at the advent of the new century. I hope that if the principles of Islamic economy are implemented sincerely, we will find the world more receptive to them today than we experienced it in the past.

On the other hand whenever the leaders and so-called “’Ulema” fell into a slumber of negligence and whenever they had over looked their status and fell behind pursuits of wealth and fame and portrayed a bad example to the Ummah, spiritual deviation set swiftly. The fire of spiritual corruption and moral degeneration was set aflame and the blazes of internecine wars exploded into a towering inferno. The blame lies on none other than this group of ‘Ulema.

Presently, there are numerous religious institutions and who knows the total number of ‘Ulema qualifying from these institutes. The numerous ‘Ulema graduating from these Madaris should have resulted in the total eradication of ignorance and deviation from every corner of the world but alas, these so-called “leaders” are nothing more than (in the words of the Hadith) “the scum of flood waters.”

The main reason for this is that education has been transformed more into a formality and custom than anything else. Religious institutes today lack the faculties of spiritual reformation and upbringing. On the other hand, matters have reached such extremes that on the pretext of ta’leem and tarbiyah (education and religious upbringing), the children in primary Madrasahs (maktabs) are beaten like animals. The students in turn develop evil thoughts about the teachers and tend to become antagonistic towards them. The teachers are under the impression that their obligation is restricted to teaching only. There seems to be no bond linking the student and teacher together. Nobody seems to be aware of each other’s rights nor is there any consideration awarded to them.

Within the various branches of teaching and education, there seems to be either an upper extremity or a lower extremity. On one hand, lengthy lectures, multi-faceted differences of opinions and views regarding a certain masalah has become the norm of the day., whilst on the other hand, mere translation of the book has become the habit of certain teachers.

The condition of the students is that they pay no attention to mutala’ah (studying) nor do they have any inclination towards takrar (revision and repetition). Merely sitting in class, preparing for the examination and attaining a certificate have become a rather simple issue.

Regardless of the theoretical and practical capabilities of the students, the Madrasah authorities are wont of issuing Qiraat and ‘Alim certificates no matter what happens. On the other hand some students who, taken aback by their zeal to toiling, desire to memorize all their books without taking any care of their health and eye-sight.

These are some of the defects which have rendered of the Ummah thirsty for ‘Ulema who can be of genuine service to them. Only such ‘Ulema and Madaris will be able to quench this thirst of the Ummah.

Even in these times, if decent arrangements are made for the education and spiritual fostering of the students of these Madaris, the thirst of the Ummah can still be quenched and the Ummah can metamorphose into a spiritual flourishing and lush Ummah….

(Mufti) Muhammad Zayd (Mazahiri Nadwi)
1 Rajab 1410 A.H.
Jamia Arabiyah
Hatoora Banda
(U.P. India)

(Etiquette for Teachers and Students, compiled by Mufti Muhammad Zayd Mazahiri Nadwi from the writings of Maulana Ashraf ‘Ali Thanwi)

Edited by Abu Asim Badrul Islam

A convert to Islam asked the Revered Shaykh (hafidhahullah):

I hear all the time of the duties of the wife in Islam, but nothing regarding the duties of the husband. What are his obligations as a husband? Does he merely have a financial obligation to his wife and nothing more? Who is to decorate the house, mow the lawn, raise the children, cook, clean, wash and iron?

The Revered Shaykh (hafidhahullah) replied:

Before replying to your question, I would like to clarify a basic point which should always be borne in mind in such matters.

One should clearly distinguish between the Islamic teachings and the general practice of the Muslims. Unfortunately, we are living in an age where the vast majority of the Muslims are not aware of the noble teachings of Islam nor do they practice them in their day-to-day lives. Instead, they are mostly influenced by the different cultures in which they are/have been living. Therefore, everything the Muslims practice cannot be attributed to Islam. When one evaluates the virtues of Islam, he should not refer to the practice of the Muslims of today; rather he should turn to the principles laid down in the Holy Qur’an and Sunnah. Obviously, if the Muslims have abandoned the guidance of the Shari’ah, it cannot be seen as a defect in the Shari’ah itself. It is a defect in those who have deprived themselves of this Divine Guidance.

Bearing this in mind, here is the answer to your query:

It is evident from a plain study of the relevant material found in the Holy Qur’an and the Sunnah that Islam treats the bond of marriage as a bilateral contract between husband and wife, each one of them having some rights and obligations. The Holy Qur’an is very much clear on this point when it says (translation):

And they (the women) have rights similar to their obligations (2:228)

It is clear from this verse of the Holy Qur’an that the obligations of a wife towards her husband are no less than the rights she enjoys. The Holy Qur’an has summarized the obligations of a husband towards his wife in a few words where it has made it obligatory for him to

‘keep her with fairness’ (2:229).

In another verse, the Holy Qur’an instructs him in the following words:

‘and live with [your wives] in goodness [and fairness]’ (4:19).

Therefore, it is not correct to say that Islam has laid more emphasis on the obligations of a wife than on that of the husband. The Holy Prophet (sallallahu ‘alayhi wa sallam) has stressed the rights of women in a relatively larger number of his sayings. To quote but a few:

The best of you are those who are best to their wives. (al-Tirmidhi)

No Muslim should detest his Muslim wife. If he dislikes some of her qualities, he may find some other qualities more pleasing.

[Hold fast to my advice with regard to women:] Treat them with goodness/kindness.
(al-Tirmidhi)

These few examples are sufficient to illustrate the great concern the Prophet (sallallahu ‘alayhi wa sallam) has shown for the rights of a woman. In fact he had dedicated a substantial portion of his last sermon at the Hajjat al-Wada’ (Farewell pilgrimage) to explain and stress the importance of a husband’s obligations towards his wife.

.. It is not a legal (Shar’i) obligation upon a wife to cook the meals or clean the house. If a woman chooses not to do this, her husband cannot compel her to do so. However, apart from the legal injunctions Islam has given some moral instructions to both the husband and wife. They should realise that they are life companions who should not restrict themselves to the legal requirements alone, but should join hands to make mutual life as comfortable and harmonious as possible. They are asked to co-operate with each other in solving their day-to-day problems. For this purpose, it is strongly advised that, as co-operating friends, they divide all the chores and duties between themselves according to their mutual convenience. The wife should take care of the home while the husband undertakes outdoor economic activities etc. this division of chores and duties was the practice of the Muslims during the lifetime of the Holy Prophet (sallallahu ‘alayhi wa sallam). Even Fatimah (Radhiyallahu ‘anha), the beloved and noble daughter of the Prophet (sallallahu ‘alayhi wa sallam), used to carry out all the household chores herself while her noble husband ‘Ali (Radhiyallahu ‘anhu) carried out all the economic duties. The Holy Prophet (sallallahu ‘alayhi wa sallam) encouraged her in this.

It is true that from a pure legal point of view a wife may refuse to cook meals or carry out other household chores. Similarly, a husband has the legal right given him by the Shari’ah to refuse her permission to meet her relatives. If both of them restrict themselves to such a difficult ‘legal relationship’, an atmosphere of love, harmony, mutual understanding, and bilateral co-operation cannot develop between them.

A wife should not view household chores as demeaning or disgraceful in any way. In fact, her active contribution to her own home is the basic source of strength for the family and wider society. It is great service not just to her family but to the whole nation since the welfare of the nation is dependant on a healthy institution of the family. It is very strange that when an air hostess serves meals to hundreds of strangers on an aeroplane it is seen as a manifestation of liberalism, progress, and emancipation. However, when a wife renders much lighter services to her own family it is deemed servitude, a disgrace, and backwardness.

Today the western societies are suffering a devastating breakdown of the institution of the family. Their leaders and intellectuals are mourning this devastation, which is caused by nothing other than the lack of mutual co-operation between husband and wife and their failure to determine the rights and obligations of both according to natural, biological and religious requirements.

[I would like to stress on the husband that] he should always remember that the household work undertaken by his wife is not a legal and Shar’i duty upon her. It is a voluntary service on her part for the welfare and benefit of the family. Therefore, he should always appreciate this goodwill from her. At the same time, he should never overburden her with all the household chores. Wherever possible he should try to provide her with servants or assist her himself. It has been reported in many authentic Ahadith that, despite his extremely demanding outdoor duties of Prophethood, the Holy Prophet (sallallahu ‘alayhi wa sallam) used to carry out many domestic chores himself. For example, he used to milk the goats, wash and sew his clothes. We do not find anywhere in the Sunnah that he ordered any of his blessed wives to do this for him. However, they would carry out these chores of their own accord without him having to ask them.

[To conclude,] it is not correct to say that the Islamic books written on this subject discuss only the obligations of the wife. In fact, all the books of Islamic Law discuss the rights of both the husband and wife simultaneously. They go as far as to mention that a husband cannot travel for more than four months at any one time without the consent of his wife. Sadly, many Muslims are not aware of the teachings of their religion and, consequently, transgress in their relationship with their wives.

(In the majlis held on Friday 29th Feb 2008 the Honourable Shaykh al-Hadith Mawlana Muhammad Saleem Dhorat (hafizahullah) highlighted a few common practices that are prevalent today which cause much inconvenience to others and provided some guidance on these issues. Editor)

Some of what the Honourable Shaykh said:

Pretence and Superficiality in Our Lives

Nowadays there is so much pretence and superficiality in our lives. We have brought about this pretence and superficiality on ourselves and have, thereby, made our lives so difficult. During early times, and indeed if we look at the lives of our elders and the ulama, we see that Muslims led simple lives. Some of the ulama would stop at the homes of other acquaintance ulama that happened to fall on their way to a destination. The host would ask the guest whether he would like to eat. This he did without the least pretence and superficiality. The guest would reply with a similar degree of non-pretence and superficiality; if he felt hungry, he would say so. If not, he would thank and politely decline. Nowadays, when one visits another, the host asks the guest whether he would like to eat. The guest has got to say “No”. This is understood by both sides. They know that he has got to decline with his tongue even though his heart may desire to eat, and the host knows that his guest’s declining is not genuine, therefore, he must be asked several times. The ulama of the past would simply say what was in their heart without any pretence or superficiality. If the guest replied in the affirmative, the host would then ask whether he would prefer something cooked fresh or have food that was left over. The host would, again, reply without the least pretence or superficiality.

The Sunnah of Hospitality: Need for Common Sense

Nowadays, when some unexpected guests arrive, the wife of the host sees their arrival as a sudden burden on her – and quite rightly so. She knows that she would now have to spend the next hour or so in preparing ‘tea’ for them. In the past when a guest arrived ‘tea’ really meant tea. That is, a cup of tea would be presented to the guest and perhaps a glass of water. Now ‘tea’ means not the actual cup of tea, rather it means samosas and a variety of other savouries and snacks. The actual cup of tea is merely a small additional item. As soon as the unexpected guests arrive, the wife knows that she has got to interrupt whatever she was engaged in and busy herself in preparing all these savouries for them.

Of course, one should not disregard the important sunnah of our beloved Prophet of hospitality to the guest. For, indeed he had said, as recorded in the Sahih of Imam al-Bukhari (rahimahullah):

“He who believes in Allah and the last day, let him honour his guest.”

There needs to be a balance and one needs to use his common sense. The guest needs to be careful that he does not cause inconvenience to his host; and the host needs to be careful that, in order to entertain the guest, he does not cause unnecessary and inappropriate hardship to his wife and family.

Seeking Permission and Taking Leave

Another matter that one needs to be mindful of is that when he visits someone and wishes to depart, he should take leave from his host. If the host is informed by the guest of his desire to depart, he could say farewell to him in a proper manner. There may be things that he wishes to say to the guest before the latter departs. Some people, due to not knowing this basic etiquette, depart all of a sudden without any notice. Consequently, the host is left perplexed and worried, not knowing where the guest has disappeared to.

Many people do not know the etiquettes of speaking on the phone. When they call, they do not first ask whether you have the time to speak to them, or whether it is convenient for you to speak at that very moment. They would simply phone and begin a long conversation without any clue as to the condition and convenience or otherwise of the one they have called. There are yet others who, when in the company of other people, answer phone calls on their mobile phones and begin to casually converse with whoever has called them. These are inappropriate and rude manners. He is sitting with some person/people, yet he is ignoring them and engaging with someone else who is not even present in that meeting or place. This is similar to someone talking to you and you turning your face away from them and engaging in conversation with someone else.

(Transcribed by Abu ‘Asim Badrul Islam)

By Shaykh al-Hadith Muhammad Zakariyya al-Kandhalawi

Hazrat Ibn Abbaas (RA) reports that Rasulullah (Sallaho Alaihe Wassallam) said to Makkah: “What a wonderful city you are and how I love you. Had my people not forced me out of you, I would never have settled in any other city save you.” (Tirmidhi)

As a result of the contents of this hadith as well as those expounding the increased reward for righteous deeds in Makkah, the majority of ulama believe that Makkah is the most virtuous (afdhal) of all towns, and to stay there permanently or in a temporary as capacity, is most virtuous. Who would not like to be able to settle there when one salaat is rewarded one hundred thousand times? Yet in spite of all this many of our saintly elders did not advocate residence in Makkah (for longer than necessary).

Hazrat Mullah Ali Qari (RA) wrote that according to Hazrat Imaam Muhammad (RA) and Hazrat Imaam Abu Yousuf (RA) it is Mustahab to accept permanent residence in Makkah. This is also the Hanafi fatwa, and coincides with the religious decree of some Sahfi’ee and Hambali Imaams. However Hazrat Imaam Abu Hanifa (RA) and Hazrat Imaam Maalik (RA) considered permanent residence Makrooh. This view is upheld by many who have a careful attitude, fearing that one may become used to the place that he becomes bored, losing the conception of the dignity and honor or Makkah. This would lead to indifference, which would also lead to sin. And as already said; in the same way as good deeds are magnified, so also sins are magnified.

As for those sincere ones, avoiding sins, there can be no better place on the surface of the globe than Makkah. Unfortunately those ones are few in number today. They are few in number as the kings among men. Many are the ones who claim to be able to uphold the dignity and honor of Makkah. It is very easy to claim but very difficult to fulfil.

Mullah Ali Qari says that: ‘Hazrat Imaam Abu Hanifa (RA) disliked permanent residence in Makkah, having considered the religious condition of the people of his time. If he should be alive today he would say it is haraam.” This Mulla Ali Qari is one of the greatest Ulama of Islam and he passed away in the year 1014 Hijri. He wrote in the above quotation about his time. We are now in the 14th century after the Hijrat. So much more has condition deteriorated that the condition in which we find ourselves today needs no comment. What would he say today?

Hazrat Imaam Ghazali (RA) explains the three reasons why some Ulama calls it makrooh to reside permanently in Makkah.

1. They fear that through excess contact and familiarity, this great desire, enthusiasm and zeal for the Ka’ba will decrease (and familiarity may breed contempt).
2. They fear that the sad occasion of parting with the Ka’ba and the zeal for returning to it will be lost. Hence some elders have said that it is so much better that you should stay in another place while the heart desires to be in Makkah, then that you should stay in Makkah, with a heart longing for another place. It has been related from pious persons, that there are many people of Kharasaan who have stronger attachment with Makkah than those who are performing tawaaf in Makkah itself.
3. They fear that sin will be committed, which is a great crime calling for Allah’s anger. It is a fact that Makkah is a blessed city. Every inch and every rock or bit of sand is blessed.

We have already mentioned those places of special blessing. Now there are a few more to which attention should be drawn.

1. Firstly there is a place where the house of Hazrat Khadija (RA) used to be; and where Hazrat Fatima Zahraa (RA) was born; and where all the children of Rasulullah (Sallaho Alaihe Wassallam) were born except Hazrat Ibrahim A.S. up to the Hijrat Rasulullah (Sallaho Alaihe Wassallam) live here. The Ulama are of the opinion that second to the Holy Masjid, this place is the most virtuous in Makkah.
2. Then there is the spot known as Mowlidun Nabi. Where our Rasulullah (Sallaho Alaihe Wassallam) was born.
3. The houses of Hazrat Abu Bakr (RA) known as the Darul Hijrat from where the flight to Madinah took place. Before the Hijrat Rasulullah (Sallaho Alaihe Wassallam) used to come here everyday. There were two stones there; one called ‘Mutakallim’, which made salaam to the Holy Prophet (Sallaho Alaihe Wassallam) and the other called ‘Muttaka’, against which Rasulullah (Sallaho Alaihe Wassallam) used to lean while sitting down.
4. The Mowlid Ali. Where Hazrat Ali (RA) was born.
5. Dar-e-Arqam, also known as Dar-e-Kharasaan, the house where hazrat Umar (RA) accepted Islam, near the hill of Safa. Here the first forty men had joined the fold of Islam. And here the following verse was revealed: “O Prophet, Allah is sufficient for you; and for those who follow you among the believers”. This is the house where Rasulullah (Sallaho Alaihe Wassallam) used to conceal himself in the early days of Islam.
6. The cave of Thowr where Rasulullah (Sallaho Alaihe Wassallam) and Hazrat Abu Bakr (RA) did themselves for some time during the flight to Madinah. This was the cave where the verse was revealed calling Hazrat Abu Bakr (RA) “the second of the two” companions while they were in the cave.
7. Cave of Hiraa on the Mount of Light (Jabal an Noor) where before Prophethood descended upon him, Rasulullah (Sallaho Alaihe Wassallam) used to spend days and days in complete solitude until the very first verse of the Qur’an (Iqra) was revealed to him there. Here he became a Prophet.
8. Masjidur Raya near Ma’laa in Makkah where Rasulullah (Sallaho Alaihe Wassallam) used to pray.
9. Masjidul Jinn, the place where the Jinns used to gather to listen to a lecture by Rasulullah (Sallaho Alaihe Wassallam). Once Rasulullah (Sallaho Alaihe Wassallam) took Hazrat Abdullah bin Mas’ood (RA) with him towards them, left Hazrat Abdullah (RA) at some distance away and alone proceeded to give instructions to the Jinns at this spot. There he read the Qur’an to them.
10. Masjidul Shajarah, which is opposite Masjidul Jinn, the mosque in which there grew a tree. Rasulullah (Sallaho Alaihe Wassallam) once called the tree which splitting the ground came to him. He then sent it back and it went back.
11. Masjidul Ghanam, also known as Masjidul Ijaabah; where after the conquest of Makkah, Rasulullah (Sallaho Alaihe Wassallam) took the oath of allegiance.
12. Masfid-e-Ajyaad.
13. Masjid of Mount Abu Qubays. This masjid can be seen from the Haram. The story about eating goat’s broth at this place is incorrect.
14. Masjid-e-Tuwaa, which lies on the route to Tan’eem, where Rasulullah (Sallaho Alaihe Wassallam) came to Haj or umrah, he used to stay and rest.
15. Masjid-e-Aa’isha at Tan’eem, from where one puts on ihraam to proceed to Makkah for umrah.
16. Masjidul Aqba, where before the Hijrat the Ansaar for the first time pledged themselves to the service of Rasulullah (Sallaho Alaihe Wassallam) and Islam. Going from Makkah to Mina, this mosque lies on the right hand side of the road a little distance away from the road.
17. Masjidul Ju’raana, the place where Rasulullah (Sallaho Alaihe Wassallam) put on his ihraam for umrah after having come from Ta’if after the conquest of Makkah.
18. Masjidul Kabsh. This is sometimes also called the slaughtering place of Hazrat Ibrahim A.S, where the faithful prophet came to sacrifice his only son Hazrat Ismail A.S.
19. Masjidul Khaif, the famous mosque at Mina, where it is said seventy prophets lie buried.
20. The Mursalaat Cave where Surat Al Mursalaat was revealed to Rasulullah (Sallaho Alaihe Wassallam). It is not far from Masjidul Khaif.
21. Jannatul Mu’laa, the ancient graveyard of Makkah, where Hazrat Khadija (RA) lies buried. The virtues of this graveyard have been explained in various Hadith.

Apart from these there are many other places of blessings and great historical and spiritual significance. And what place in Makkah cannot be blessed when the Holy feet of Rasulullah (Sallaho Alaihe Wassallam) and the Sahaaba-e-Kiraam had trod there? Hazrat Mullah Ali Qari Rah has specially mentioned the foregoing.

[commentary by Hadhrat Shaikhul Hadith Zakariyya from 'Fazail-e-Hajj']

Surviving school as a Muslim youth in the West is not easy. The social requirement upon youth to not only excel in studies but also to exhibit ideal, Islamic behavior outside and inside the home makes leading a healthy student life a truly daunting task. With the combined social pressures of school, family, and friends many youth wonder if it is even possible to balance school and Islam. Sadly, the question is now being increasingly asked: “Is it even feasible to practice Islam in the West?”

It is important to remember that today’s problems are not new nor are their solutions impossible to find. While admittedly the situation of students in the West is far from ideal, all hope is not lost. Here are some quick and simple tips to help the average Muslim student survive school:

1. Find a good social circle: The most driving influence in the life of a student is his social circle, upon which he depends for fulfilling his social and recreational needs. Depending on one’s group of friends, a person is likely to make strikingly different choices in life. A good friend is one who can entertain you and at the same time bring you closer to Allah. If you cannot discuss serious, personal, or religious issues with a colleague, it is likely that your relationship with him is shallow and improvident. Pick friends whose company will improve your character and provide you focus and direction in life. Do not be afraid to lose friends in pursuit of saving your iman. In the end, it is your religion that has priority.

2. Halal-ify your home: Half of a successful student life involves improving the environment outside the house, while the other half depends on having a healthy and Islamically-conducive home. In order to make your home free from distractions, create a quiet and comfortable workspace for yourself. Avoid at all costs the proximity of a television and the internet. Limit your useless activities on the computer by placing it in a high-traffic room. Try to spend as less time alone as possible. Study with someone nearby who will not distract you from your work but will also prevent your mind from wandering and engaging in harmful activities.

3. Spend quality time with family: An important aspect of improving the home environment is improving one’s relationship with family. Avoid domestic quarrels and familial disputes by spending quality time with parents, siblings, uncles, aunts, etc… Take out a half-hour daily to sit and converse with parents. Let them know what you do outside the home and you will gain their trust. Talk to them about your problems and personal dilemmas even if the solutions they provide seem wrong. If individuals inside the home seem unapproachable, look for counsel outside the direct family. Most importantly, if you yourself are an older sibling, make the effort to be a good adviser and counselor for your younger brothers and sisters.

4. Guard your gaze: The most common cause for loss of focus and poor memory is negligence in guarding the gaze. When a student’s mind wants to concentrate on reading, lectures, or work, his evil gaze forces it to daydream about sports, movies, cars, the opposite gender, etc… Avoid these distractions by looking down in the hallways at school and spending as little time as possible in mixed settings. Free yourself from television and internet addiction by simply ridding yourself of access to them. Have a parent regulate and supervise your internet usage through parental control software. Share your passwords with family members to avoid the possibility of engaging in illicit relationships.

5. Go to the masjid at least once daily: Make it a habit to visit the masjid at least once daily. If you live near a masjid, attend as many congregational salats as your schedule allows. Sit in the daily and weekly halaqahs conducted in the masjid. Make your local masjid the centerpiece of your social activities. Do not be afraid to sit down and discuss personal issues with masjid imams, community leaders, and even just fellow musallis. Sometimes good advice comes from the least expected places.

6. Assert your identity: Youth is the time for recognizing and developing a strong sense of Muslim identity. Reading books on the Prophets, Companions, and pious predecessors will help tremendously in this respect. Read a book of sirah (prophetic biography) at least once a year. Keep the company of friends who are proud to be Muslim and do not shun their religious culture and beliefs. Be careful not to get lost in pop-culture, fashion, and in ever-changing, anti-Islamic social trends.

7. Complete your daily tilawat, dhikr, and ta’lim: Key to surviving student life is regularity in good actions. The habits that you develop as a youth and as a student will stick with you your entire life. Develop the habit of reciting the Qur’an daily (half a juz to a full juz is ideal). Perform the daily dhikr of (1) istighfar, (2) salat, and (3) the third kalimah at least one hundred times each before going to bed. Collectively read a book of hadith on the virtues of actions daily with the family at a time when everyone can be present.

8. Find a good adviser: Hired school counselors often do not provide the help you need or the constructive advice that you seek. Do not let that prevent you from seeking good advice from knowledgeable community leaders, wise relatives, and even your parents. Make sure that the adviser has no motives other than wishing the best for you. If you find a good and trustworthy counselor/adviser, hold onto him and do not let him go.

9. Du’a! Du’a! Du’a!: In the end, your survival in school and in life in general depends solely upon Allah’s acceptance and mercy. Always supplicate to Allah for His help and trust in Him to be sufficient for your needs. Make it a habit to spend fifteen minutes a day conversing with Allah in any language that you are comfortable with and at whatever time is convenient for you. Developing a relationship with Allah is the secret to true bliss and felicity.

What, then, is this new faith, however shy its protagonists may feel in giving it the name of a faith? It consists of, as we have said earlier, the rejection of that All-Knowing, Well-Informed Being who is the Creator of the Worlds, the Owner of Destiny and the Architect of the life of Futurity, the Last Day, Heaven, Hell, Divine Reward and Punishment, Prophecy, Apostleship and the Holy Law, of the Truth that God has ordained for all mankind, and of obedience to the Holy Prophet. It rejects the idea that all salvation and enlightenment are dependent on that loyalty, rejects the principle that Islam is that final and eternal Message from the Divine which enfolds all that is good in this world and the Next, and embodies a programme of life which is higher and superior to every other system, and of the fact that the world has been created for man and man for God.

The ruling classes of Muslim States everywhere today are generally the followers of this new creed, although they may not all belong to the category so far as ardency and strength of spiritual allegiance are concerned. There is no doubt that in these classes are found individuals who bear faith in God and are believers in Islam but the dominant feature of them all is, alas, nothing else but materialism and a Western philosophy of life rooted in atheism.

I say again that it is this apostasy which is nowadays engulfing the Islamic World from one end to another. It has made its onslaught from house to house, family to family. Schools, colleges, universities have all been overrun by it. There is hardly a family fortunate enough not to include a follower of this creed among its members. Approach any Muslim family, talk to its members in confidence, question, scratch them under the surface and you are sure to find someone who does not believe in God or the Hereafter or in the Apostleship of the Prophet or in the Qur’an as a Divine, eternal Message and a complete code of life. Or, he will just say that he has given no thought to these questions because he does not attach any great importance to them. And his will be a lucky case.

(from A New Challenge to Islam by Abu ‘l-Hasan ‘Ali al-Nadwi)