ISLAM FOR HUMAN LIBERATION ISLAM FOR HUMAN LIBERATION

ISLAM FOR HUMAN LIBERATION

ISLAM FOR HUMAN LIBERATION ISLAM FOR HUMAN LIBERATION

M.M. AKBAR

ISLAM FOR HUMAN LIBERATION

NICHE OF TRUTH
 ISLAM FOR HUMAN LIBERATION ISLAM FOR HUMAN LIBERATION

The universe has a Creator, the Most Merciful God who provided
air and water so that life may flourish on this planet. Through the
periodic message He sent through messengers, God instructed us
how we should live and what should be the ultimate aim of our
lives. We are accountable to God for all our actions and after we
die, we shall be rewarded for our good deeds and punished for
our crimes. Hence, a man's only way to spiritual salvation is to
live according to the directions given by God Almighty, The Qur'an
is the last code of such revelations made by the Creator. It was
islam for human liberation through Prophet Muhammed that these invaluable instructions
second edition: december 2002 reached mankind. Amongst men there are some who have received
author: the supreme knowledge and others who have not It is the obliga-
m.m. akbar tory duty of everyone who has received the message to convey it
publishers: to others.
niche of truth,
NICHE OF TRUTH is an organization which makes dedicated
kalabhavan road,
efforts to convince Muslims of this duty and to enlighten others of
kochi-18.
the excellence of Islam, its teachings and values.
cover page:
yoonus.k.k O' Lord! This is a humble venture intended forf the propagation
type setting: of the Religion of Truth, an earnest attempt to fulfil the responsi-
creative media bility that Thou hast entrusted us. I beseech Thee that this
printing: endeavour may be justly rewarded (Ameen).
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W
hile the beginning of the present century marked the
rise of ideologies, its end witnessed their downfall.
We know that these ideologies which raised a lot of
hope have failed to deliver the goods. The philosophies proclaim-
ing Utopian dreams of a world of equality and the economic
system promising a brave new world have found its place in the
dustbin of history. Countries which once embraced these ideolo-
gies have started throwing them out fully convinced of their
unreal and impractical nature. Both Communism and Capitalism
have practically failed, and so man is in search of an ideology
which is hundred percent practical and which can lead to the lib-
eration of mankind.
Men seeking the path of liberation stray into different areas.
The ultra materialists begin to learn about religion from religions
based on priesthood. Infact materialism and priestly religions are
two extremes of degeneration. While the former considers man
as a mere animal, the latter claims to elevate him to an angel. Man
who is a special creation is brought down to the level of mere
animal in the studies made by such ideologies and this has invari-
 ISLAM FOR HUMAN LIBERATION 10
ably led to the failure of these ideologies. On the other hand
priestly religions while claiming to take him to the high pedes-
tals of angels destroy the human aspect in him. The question of
liberation becomes quiet relevant here. No one now believes that
transfer of power from one to another will lead to liberation. All
agree that transformation of the society and country can be
effected through the individual. But the fact remains that most
people fail to define the nature of changes to be brought about in
the individual.
As we have pointed out above it is neither correct nor feasi-
ble to treat man as a mere animal or to make him an angel. What
is necessary is that he should transform himself to a real human
being, man should be able to differentiate himself from animal.
He should be prepared to eschew evil thoughts. Basic evil char-
acteristics consist of pride, selfishness, chicanery, badness, cru-
elty, hypocracy, petty mindedness etc. Evil actions originate from
all these. When the individuals are liberated from such evils the
society and the nation prosper. Fraternity, good behaviour, affec-
tion, helpfulness, mercy and such qualities trigger to social trans-
formation which in turn liberates mankind.
It is a fact that an ideology which can liberate man from evil
and which teaches righteousness and human values alone can be
a liberating force in its true sense. The ideologies and philoso-
phies created by man will not be able to teach what is required
for the success of man. This is proved by the failure of the mate-
rialistic ideologies. It means that some one who is not a man, but
knows everything about man should show the path of liberation
to mankind. It is the Creator, the Protector and the Almighty who
ISLAM FOR HUMAN LIBERATION 11
knows better about man than man himself. So the Creator who
sustains the world and all its beings is the proper authority to
show us the path of liberation.
Islam, the Religion:
Let us find out whether any philosophy which heralds libera-
tion exists. There is only one philosophy that can hold its head
aloft and proclaim that it is possible to liberate mankind. That
ideology is Islam.
Islam is the ideology of liberation. Liberation means freeing
of the individual, the family, the society and the nation from evils.
This is complete and the most comprehensive liberation that comes
from Islam.
What is Islam? Is it the life pattern of a section of people
treating the mosque and its surroundings as the only world? Is it
the religion of long shirts and head gears? Is it a system of wor-
shipping myths borrowed from other religions giving them Ara-
bic names? Is it an army of soldiers wielding Qur’an in one hand
and sword in the other hand and ordering to embrace Islam or to
face death? Is it a system of law fabricated by Muhammed with a
view of putting an end to social evils of the uncultured Arabs? Or
is it a philosophy of life with the more important air of ending
miseries of this world? Islam is not any one of these. Then What
is Islam?
Islam is a religion, a religion in the full sense of the term.
Islam is introduced by God as ``Deen’’. Qur’an introduces Islam
as Deen from God. The best translation of the Arabic word `Deen’
is religion. The meaning of the term religion when applied to Is-
 ISLAM FOR HUMAN LIBERATION 12
lam is to be clearly understood as it is different from what secu-
larists and spokesmen of established religions call religion. The
western secular concept of religion that it should be confined to
the church and the rosary beads is foreign to Islam. The philoso-
phy of established religions that it is the duty of religions to carry
out orders of the church and the clergy does not agree with the
precepts of Islam. What Islam does is the transformation of every
field of human activity in consonance with the dictates of God.
Religion, in the sense of Islam, is all comprehensive and it covers
every aspects of human life the individual, family, society and
politics. Islam does not give license to do what ever one likes. In
other words it is improper to define Islam as a religion with its
casual meaning.
It is also not correct to bring Islam down to the level of a
mere ideology in the sense of `a way of life’. Islam is not enam-
oured by such ideologies which raise hopes of charming and beau-
tiful world of utopian dreams. The foundation of Islam is laid on
the belief in the world to come. The concept of life that the
reward for the deeds should be available in this world itself is
entirely opposed to Islam. According to certain ideologies the idea
of life after death is not only a myth but also reactionary. Accord-
ing to Marxism which was described by Freidrich Nietzche as the
philosophy of present century, the very concept of life after death
is a lethal narcotic administered on a society built on heaven on
earth. Islam views the world hereafter as a powerful instrument
capable of transforming the world and as the ultimate transforma-
tion, answer to the entire question relating to the very existence of
man. As distinct from secular ideologies which run after worthless
ISLAM FOR HUMAN LIBERATION 13
dreams Islam basically calls for action to succeed in life hereafter.
Islam is not merely the religion of Muslims, nor of mosques,
or priests orassembly of priests, or of a nation. The Creator of the
universe presented the ideology of Islam for the emancipation of
man. It consists of divine laws, orders, actions and beliefs. The
individual who accepts this becomes a Muslim. Any one born of
Muslim parents does not become a Muslim by virtue of birth. If
one follows the dictates of God one is in the circle of Islam and
out of it whenever one deviates. Similarly a person born out of
nonmuslim parents becomes a muslim if he is prepared to go by
the tenets of Islam. No one is barred from getting divine protec-
tion on account of birth. Any one who belongs to a Muslim fam-
ily will be a Muslim as long as he or she leads a life ordained by
God. A Scholar will be acceptable when he leads the society with
the help of divine sources. A country or a nation when it decides
on issues on the basis of divine ordinance will be islamic.
An ideology can be considered complete and an instrument
for transformation only when its philosophy becomes faultless
and practical. To bring forth a practical system is more difficult
than creating attractive ideologies. It is here that Islam succeeds.
Its principles are faultless, attractive and practical.
Islamic Principles:
Islamic principles are generally represented by three techni-
cal terms. ``Thouheed’’, ``Risalath’’ and ``Akhirath’’. Thouheed
proclaims the unity of God which is the distinctive feature of
divine being. Risalath represents divine guidance through proph-
ets. Akhirath deals with death and life hereafter.
 ISLAM FOR HUMAN LIBERATION 14
Thouheed:
Each and everything in this universe sees something beyond
it. Man is in the habit of trying to find out the cause behind every-
thing he comes across. He wants to know about everything in the
universe, small or big, from atoms to stars. When the cause is
found he finds himself in a position to seek further and this proc-
ess goes on and on. But this does not go on infinitely. He is thus
led to a cause which does not need any cause. That entity is the
end of all queries. All enquiry and prayers come to an end when
he reaches this be all and end all. We don’t find any phenomenon
is this universe which does not need any cause. Big and small
things alike search for cause. Then the Supreme being which does
not need a cause should not be a part of the universe. This, is
above matter, Islam calls this Supreme entity, Allah.
Islam does not teach that Allah is a mere force without a real
being or just a form of energy. Divine being is beyond any expla-
nation man can give. Things in the universe which owe their
existence to Allah can alone give information about Him. The
nature of His being can be understood only through divine revela-
tion.
The view of Islam that there is something behind this uni-
verse makes it distinct from other secular ideologies. The preju-
dice of material ideology does not permit it to think of any world
other than the universe. It rests heavily on the facile assumption a
product of Newtonian physics that the universe is a machine. We
now know that the universe is not just a machine. If we want to
explain it correctly or even to understand fully, we have to go
beyond the time-space continuum. This is the view held by
ISLAM FOR HUMAN LIBERATION 15
modern physics. It is a fact that Einstein’s Theory or Relativity
and Heisenberg’s Uncertainty Principle have in effect broken the
spearhead of materialism.
Creator & Creations:
The God Islam introduces is not the one sitting in heaven
enjoying the mischief of the universe and taking rest on the sev-
enth day after performing the Herculean task of creating the uni-
verse in six days. Islam does not teach that everything, all ani-
mate and inanimate things are hidden in the being called God. It
is Allah who created the universe and He maintains it. The power
of God is behind every phenomenon in the universe. He is behind
the order and symmetry of all universal systems. The influence of
His being extends to every thing from the movements in the atom
to the attraction between stars. But he is not hiding in any one of
them. God is beyond the universe. But the power of God extends
to the entire universe. According to Islam there are two kinds of
reality, the Creator and the creations. Allah is the Creator and all
others His creations. There is no one, nothing equal to God but
His creations are also real. Islam does not agree with the ``Advaida
philosophy’’ that the universe is unreal and imaginary. The being
of Allah is complete and final. He is One, no one is like Him. He
is Omnipotent, Infallible, Greatest and Creator of the entire uni-
verse. He is most Gracious and most Merciful endowed with most
perfect qualities and absolute. His creations which are real de-
pends upon him.
According to the school of thought which treats the world as
`Maya’ (unreal) creation is an unfortunate incident emanated from
`Brahmav’. If that had not happened, the world would not have
 ISLAM FOR HUMAN LIBERATION 16
been here. In the opinion of Paul (Romer 5:12), Christianity is
founded on the assumption that all creations became sinful and
evil due to the sin of the first man. If it is so all the efforts of man
will lead him away from the straight path of God.
Islam does not approve of these two theories. Universe is the
creation as well as a gift from God. It is the realization of divine
law that is taking place in nature. The act of creation is neither a
mistake nor a mishap on the part of God. On the contrary it was
preplanned and with a great purpose. There is clear and definited
divine purpose behind the creation of everything, be it a small
rubble or giant cloud, smallest atom or biggest star, amoebae or
blue whale, animate or inanimate things. Qur’an declares that it
is not for nothing that these are created (Qur’an 21:16)
Man, a Special Creation:
Islam teaches that among all the creations of God man has
distinctive and special characteristics. He has an individuality
which is absolutely different from that of any other animate or
inanimate things. There is certainly a great purpose behind the
creation of man. Man is the `Khalifa’ on earth, the only living
being with necessary powers and independent judgement. He
can make use of the universe and influence nature as well. Quite
apart from other living beings whose existence is in accordance
with nature, man is the only creation endowed with the responsi-
bility of independent power of discrimination. Qur’an (33:72)
introduces man as having undertaken a great responsibility
(Amanath) which the skies, the earth and the mountains refused.
While all others in nature fulfill their obligation and carry
ISLAM FOR HUMAN LIBERATION 17
out divine orders man is the only creation who has been given the
freedom to accept or reject such orders. This is what is meant
when man is described as the ``Khalifa’’ on earth having been
given charge of certain responsibilities. Man gets the opportunity
to decide his own future through the constructive use of the skills
which will ensure success in life or through destructive use which
will result in failure in life.
Islam views man as one who makes history. It disagrees with
the philosophy of Marx that history makes man. Man cannot be
treated as a two legged animal destined to lead a life merely on
the basis of the laws of nature. In the eyes of Islam man is capable
of bringing about total change of history.
Divine Guidance:
As we have already learnt man who is the only living being
capable of making use of nature needs divine guidance. Utiliza-
tion of nature without divine guidance will only lead to the de-
struction of mankind. Only someone superior to human stature
can tell him how to lead a human life. He knows that except the
Creator nothing among the creations is superior to himself. We
should then get guidance from the Creator. Islam teaches that all
the prophets were sent to achieve this goal ie to tell him how to
live like a man. All the prophets had come to the world for the
purpose of setting good examples for mankind by living a life on
the basis of divine instructions. `Risalath’, the technical term rep-
resents this idea. The medium of contact between God and man
and between sky and earth is Risalath.
Islam does not teach that prophets were gods and that they
had any divinity in them. The concept of prophethood in Islam
 ISLAM FOR HUMAN LIBERATION 18
goes against the Hindu theology of incarnation avatar according
to which God comes down to the earth and becomes a model of
what man should be. The argument that God comes down with all
the trivialities of man runs counter to the purity of Almighty God.
It is quite meaningless to suppose that God takes the form of man
and shows him how he should live. God is all powerful. He does
not need food or sexual pleasures. Even if He comes down He
can exist without food and human needs. It is not God who should
be a model to man. A representative from man should show the
practical manner in which man should live in accordance with
divine guidance.
Prophets were ordinary men in the sense that they had hun-
ger and thirst, sleep and rest, happiness and sorrow, wives and
children. But when hungry they were not the ones to lay their
hands on things belonging to others. They did not go for prostitu-
tion to satisfy sexual needs. They did not revel in joy, nor did they
seek refuge in drug and liquor when sad. They did no injustice to
anyone for the sake of their wives. They did not earn wealth
through crime to bring up their offspring. They were men. Perfect
men
Prophets fulfilled their mission in different societies. With
the development of the intellectual capabilities of man slight
changes were effected in the sphere of law. But basically what all
the prophets said was the same thing. Worship only the Almighty
who created and maintains the universe and obey the prophets
send by him. Society was growing. All the prophets without any
exception through their exhortation, were predicting the advent
of a great prophet who would be model for all the human beings.
ISLAM FOR HUMAN LIBERATION 19
Mankind was waiting for the great personality who was destined
to be model for the entire human race.
The Last Messenger:
Fortune smiled on Arabia, the fortune which witnessed the
birth of the last prophet. Mohammed was born on 29th August
570 AD to Amina and Abdulla. He grew up as an ordinary lad of
Arabia. Orphaned at an early age Mohammed earned the reputa-
tion for being honest and simple. At the age of 25 he married 40
years old Khadeeja of a noble family, who was attracted by the
exemplary character of Mohammed. He was well known through-
out the land for the great qualities of his conduct and character and
became the darling of the family and the people till he was 40.
He got prophetood of God at the age of 40. He proclaimed
the greatest universal truth: ``Worship the one and only God Al-
lah who created and sustains the world. I am his prophet. Obey
me. Death which is the end of this life makes the beginning of
another life; Life hereafter. Rewards in full measure for what-
ever one does in this world are awarded there. Heaven for those
who did good and hell for those who did evil. The ultimate aim
of man in this world is to achieve heaven in the other world. To
move close to that goal it is necessary to follow the precept and
practices of the prophet of God’’. This is the quintessence of his
advice.
For telling the truth Mohammed (Peace be upon Him) was
insulted and beaten up. But the people who listened to the truth
were attracted. This infuriated those who stood against truth. They
went ahead with oppression and many of Mohammed’s (PBUH)
 ISLAM FOR HUMAN LIBERATION 20
followers were killed and other’s subjected to suppression. But
his followers did not desist from the path of truth. The prophet
and his followers were compelled to leave to leave their birthland.
They fled from their kith and kin and family to safeguard their
faith. They chose Medina as their second home. His enemies did
not leave him alone there too. Finally the prophet and his follow-
ers were forced to resort to arms to safeguard their faith. Finally
truth triumphed. Whole Arabia lay at the feet of Islam.
The Ideal Man:
Mohammed (PBUH) is the prophet of all the people even the
last man on earth. His life, both private and public, is an open
book. The life of no other leader is recorded as in the case of
Mohammed (PBUH). If recorded, many a great man will end up
ignominiously. Look at the life of the prophet. His life from be-
ginning to end from bathroom to bedroom sets good example for
us to follow. He was a Muslim in every sense of the term. In
otherwords he was a perfect man in whom was embedded all the
human qualities. He didn’t claim to be a god man or demigod.
Neither did he claim to possess super human qualities. He stated
he was a Muslim. He completely submitted himself to God. It
was possible for him to become the perfect man. Even Marx was
not a Marxist. But Mohammed (PBUH) was a Muslim. He was
not the last Muslim. He was a great prophet who through his life
set an example to other Muslims.
Divine Revelation:
The Holy book sent down to humanity through Mohammed
(SA) is both a revelation of guidelines and divine signs. The prin-
ISLAM FOR HUMAN LIBERATION 21
ciples elaborated therein are not against the material progress of
man. But it contains guidelines needed for every field of human
activity in order to prevent him from degenerating to the level of
mere animal. It is not possible to say that any of the laws of the
Holy Book is impractical. It does not contain anything that is out-
dated, Qur’an is the only book which gives right guidelines till
the dooms day. No other book which assumes the mantle of pu-
rity can claim to be holy. Such books are written by holy men or
priests or saints. Qur’an is the compilation of divine revelations.
There is not a single sentence written by Mohammed (PBUH) in
the Holy Qur’an. Each word and even each alphabet is revealed
to him by God.
Qur’an, The Ultimate Miracle:
When prophet Moses down it became a serpent! Jesus gave
life to the dead! These were divine signs to them to prove that
they were prophets. It ended with the fulfilment of their missions.
Their mission was of a limited nature. Contemporary people and
the lost sheeps of Israelite origin were their targets. But the divine
signs, given to Mohammed (PBUH), the prophet of all the people
upto the end of the world like his mission will last on till this date
has been able to produce even a small chapter equivalent to that
in Qur’an. Many anti Islamic Scholars who had deep knowledge
of Arabic language and literature passed away, many are still liv-
ing. All of them are silent on the challenge thrown by Qur’an
fourteen centuries ago. The challenge of Qur’an is to write a chap-
ter equivalent to a small one in Qur’an and to prove that Qur’an is
not unique. As man reaches unfathomable heights in the progress
of science and technology the infallibility, uniqueness and divin-
 ISLAM FOR HUMAN LIBERATION 22
ity of Qur’an becomes more and more evident. The best way for
emancipation is to lead a life in accordance with the Qur’an and
the Sunna. These two alone can enlighten and guide humanity.
Life After Death:
There is a natural tendency in man to come down to the level
of lower animals-the longing to break divine ties and to follow
the footsteps of evil. Such a man does not take divine instruction
seriously. He asks, ``What purpose does it serve for a man to fol-
low divine instructions?’’. Yet every man dreams of a world with-
out evil. They really wish to have such a world. We come across
this idea in ``Utopia’’ of Thomas Moore, `City of the Sun’ of
Campanalla and `Classless Society’’ of Karl Marx. Through the
belief in the life hereafter Islam combines the desire of human
soul for a world without evil and the utilitarian theory of man. If
you do good in this transient world, you are rewarded with the
beautiful abode heaven after your death. If you do evil you get
the terrible hell. Here is the answer to the question raised by man
about the usefulness of good deeds. The great desire of man to get
the heavenly reward in the other world sans evils and difficulties
is fulfilled through the belief of world hereafter.
Shahadath:
One becomes a Muslim on accepting Allah as the only one
worthy of worship and Mohammed (PBUH) is His final messen-
ger and on working hard for salvation in the other world. And on
taking the Oath of entry into Islam he also becomes a member of
the group of `faithfuls’ ``Ashhadu An lailaha Illallah Va Ashhadu
Anna Mohammed Rasoolulla’ ........................................................``
ISLAM FOR HUMAN LIBERATION 23
I bear witness that there is no one who has right to be worshipped
except Allah and I bear witness that Mohammed is the Messen-
ger of God’’. This is the oath for entering into Islam.
`La Ilaha Illallah’:
La Ilaha Illallah (.........................) ``There is no one worthy
of worship except Allah’’. The first half of the fundamental sen-
tence of Islam is in the negative, La Ilaha, no one worthy of wor-
ship. All animate and inanimate things which man worshipped
are barred. The principle that is made clear is that no such things
can be worshipped whether small or big ranging from stones, idols,
pillars, tombs, plants, trees, animals, devils, angels, saints, proph-
ets or any other thing. All these idols are removed and after puri-
fication of the mind the second half of the sentence ``Illallah’’
(Except Allah) is driven home. The all powerful God, the Creator
and Sustainer of the entire universe alone deserves to be wor-
shipped and offered anything in obeisance.
We know that among the creations of God, no one is superior
to man. There is only one entity superior to him. It is the Creator,
the Allah. Man can see so many things in him and around him
which are beyond the province of man. Man knows that his heart
beat, blood circulation or brain activity and things which sustain
his life and distinguish him from other creations are beyond his
control. He also knows that he has no power over life -sustaining
sun, revolution of earth or the set up of atmosphere. This knowl-
edge makes him seek the help of someone more powerful than
and superior to him. This search for help is prayer. Patient’s re-
quest to the doctor for treatment and servant’s request to the rich
for financial help do not come under the purview of prayer. Such
 ISLAM FOR HUMAN LIBERATION 24
things are based on the relationship of cause and effect. Prayer is
beyond the cause and effect relationship. This prayer is worship.
Prayer is the essence of worship. That is why worship without
prayer becomes mere ritual. Then whom should we worship? The
one who created and sustains man. This is the judgement of hu-
man intellect, the fundamental principle of Islam. The Islamic
belief of one and only God strikes at the root of the concept of
many gods which creates a wedge between man and man.
When we reach a stage in which the Greatest and the most
Superior Creator is worshipped man’s pride and abasement come
to an end. Western humanism and Marxism argued that man is the
most exalted in the whole universe and that there is no power
above him and no one exercises any control over him. This led to
the growth of a sense of pride which signalled his collapse. At the
same time the objects of worship of established religions are
stones, tombs, plants, animal, saints etc. When man submits him-
self in worship to things which are inferior to him and do not even
see and hear it is natural that a sense of abasement develops in
him. It is this sense of abasement which drives him from one god
to another if he does not find refuge in one. The Islamic principle
of worshipping only the real Creator stands midway between the
pride of atheists and abasement of pantheists. This makes him
personally proud and at the same time humble.
It is not the idols, tombs, and false gods alone that crumbled
when confronted with the fundamental Islamic principle of wor-
ship of one and only God. The priests who stood as intermediar-
ies between gods and men also met with the same fate. Islam clearly
teaches that there is no need for any intermediary between God
ISLAM FOR HUMAN LIBERATION 25
and man. The prophet saved humanity from exploitation of priests
who instigated one against the other in the name of gods.
Universal Brotherhood:
The worship of the one and only God frees man from all
sorts of pettiness and parochialism. The entire human race native
or foreigners, upper caste or lower caste, white or black, those
belonging to different castes or families, or those speaking differ-
ent languages are created and sustained by the same God, Who is
the only God and this thought does away with all sorts of
untouchability. When the above categories of people bow before
the Highest and Greatest Entity the forces which divide them are
shattered into smithereens. When the idea gets round that every
one is equal before God the false supremacy inherited by differ-
ent sections of the society evaporates. The declaration of Islam
that all men and women are the creation of the one and only God
and they are children of the same parents, transformed the people
of Arabia into a strong society at a time when they were fighting
against one another for tribal supremacy and superiority, ``O man-
kind! We created you from a single (pair) of male and female and
made you into nations and tribes that you may know each other.
Verily the most honoured of you in the sight of God is the most
righteous of you and God has full knowledge and is well ac-
quainted’’ (Qur’an 49:13). This verse from the Qur’an shattered
all vainglorious based on tribe, language and colour. Prophet said:
``An Arab is not superior to a non-Arab nor a white man to black
except in righteousness’’ (Muslim, Aboodawood). ``Your God is
one and your father is one. All are from Adam. Adam is from
soil’’ (Muslim, Aboodawood).
 ISLAM FOR HUMAN LIBERATION 26
Free Thinking:
Worship of one God is a powerful tool which frees man from
the bonds of pantheism; and the bondage of creating gods and
their intermediaries. Belief in one God persuades man to think
and act freely. The old concept that stars are gods and goddesses
stood in the way of study of such phenomena. Those who realised
that everything in the universe is created by God can conduct
detailed study on such phenomena knowing that this is the beauty
of the powerful acts of Gods. Qur’an encourages the study of the
universe. ``Verily in the alternation of night and the day and in all
that God has created in the skies and the earth are signs for those
who fear Him’’ (Qur’an 10:6)
Mohammed Rasoolullah:
When the second part of the oath is taken we confirm that
Mohammed (PBUH) is the messenger of God. We recognize him
as the great one who spoke in accordance with the divine revela-
tion and led a life worthy of emulation. A Muslim who accepts
this is bound to follow the footsteps of the prophet. For him the
line dividing good and evil is the one decided by the holy Prophet
(PBUH). Duties made obligatory by the prophet will be certainly
performed by a Muslim. He will do nothing which is prohibited
by the prophet. There is a difference in avoiding liquor by a Mus-
lim and by a Gandhian. A Muslim does not take liquor because
the Prophet prohibited its use. A Gandhian does not take it be-
cause it is harmful to mind and body. A definite dividing line is
drawn between good and evil only in Islam. Everything permitted
by the prophet is good and prohibited by him is evil.
ISLAM FOR HUMAN LIBERATION 27
Good and Evil:
Any jurisprudence that does not relate good and evil to the
life of Prophet is bound to fail. Nationalism, casteism or language
cannot deal with universal good. Neither can rationalism. The
European rationalism does not see anything wrong in extra mari-
tal relationship and homosexuality (Barbara Smoker: Humanism
P. 82-84). Even Mr. Idamaruku who is supposed to be the most
progressive thinker in India is not in a position to approve this.
His son in law the European traveller, Yoran Scarner writes ``They
(Idamaruku and his Wife) did not allow Geeta to come out with
me until marriage was legally registered. Indian society does not
allow premarital relationship. Even the most progressive Indian
cannot tolerate dating which is quite common in western coun-
tries’’ (Yoran Scaner: Thousand faces of India P. 29). If rational-
ism is to distinguish between good and evil, the good in England
will become evil in India.
As far as Islam is concerned the words and deeds of the
prophet always remain as guidelines. We just need look into it to
ascertain what is good in anything. If we wish to distinguish be-
tween good and evil without the help of divine revelations we
will be forced to change their definition from time to time. This is
what happened with regard to the concepts of Ahimsa and ration-
alism.
A clear and definited understanding of good and evil help us
to stand for good and to free ourselves from evil. This is what
happened in the history of Islam. The fact that Muslims wish to
get reward for their deeds in the world hereafter also makes them
sincere and ready for service and then showmanship or exhibi-
 ISLAM FOR HUMAN LIBERATION 28
tionism is practically eliminated.
Existence of Religions:
The fundamental tenets of Islam consist of Thouheed, the
worship of one and the only God, the Creator of the universe un-
stinted obedience to His prophet and belief in the world hereafter.
The fundamental ideologies of Thouheed, Risalath and Akhirath
(belief in the unity of God, his messengers and life hereafter) go
hand in hand with the belief in angels, and books of revelation
and the belief that good and evil emanate from God. It is this
principle that all the prophets stood for. But some followers of the
prophets acted against their teachings. Such followers were run-
ning after the tombs of saints and false gods for their favour. They
even worshipped prophets who declared without any shadow of
doubt that no one except God should be worshipped. Prophet came
again and again to create an awareness against such tendencies
and to save humanity from the evil of polytheism. Those claimed
to be the torch bearers of traditional belief went all out against
prophets and their followers. Two groups, believers and the non
believers, were formed. This is how different religions have come
to existence. We can find the roots of all religions in the teachings
of the prophets due to this reason. The moral principles of many
of the religions are similar. Followers of religions who deviated
from the teachings of prophets should return to the divine Book
and traditions of the prophet.
Transformation of Mind and Society:
As stated earlier Islam treats man as the only creation who is
capable of creating history. Therefore Islam thinks that for the
ISLAM FOR HUMAN LIBERATION 29
complete transformation of society there should be real change in
individual’s mind. Islam does not agree with the fundamental prin-
ciple of some ideologies that change should first encompass the
ruling powers that be. Islam thinks that before the transformation
of the system, transformation of the people should take place.
Change of mind alone will pave the way for the real transforma-
tion of the society. Islam lays emphasis first on the purification of
the individual. The basic building block of the family, society and
the nation is the individual. The change in him means transforma-
tion of family, society and nation. The assessment of the
intellegentzia that Soviet Union’s collapse was due to their peo-
ple not becoming socialists along with the state confirms this line
of Islamic thinking.
Unquestionable belief in God, the resolve to prostrate only
before Him, the thought that the way to salvation is to follow the
footsteps of the prophet, that this world is merely a transient phase
and ultimate goal of life in this world is to work for peace in the
world hereafter create a very strong impact on the individual. The
awareness that Allah knows all over and covert matters and the
appropriate reward will be given in the world hereafter fot the
good and evil deeds of this world will have a salutary effect on
man from doing wrong. In case he is involved in doing wrong due
to human weakness he will repent and pray God to forgive him.
His sense of submission and sincerity will increase through total
obedience to the prophet who was sent to distinguish between
good and evil. We see such an attitude on the part of the followers
of the prophet. Worship of one and the only God, expectancy of
the world hereafter and obedience to the prophet make man really
 ISLAM FOR HUMAN LIBERATION 30
great. There are innumerous examples.
We have Aboobacker (R.A), Umer (R.A) and Usman (R.A)
who spent their wealth for social needs; We have Yasir (R.A),
Ammar (R.A) and Bilal (R.A), great men who never lost faith
even under extreme torture, Mais ibn Malik Aslami and the lady
from Gamidiya tribe are shining examples of confessing their guilt
on their own and accepting punishment, and are incidents rare of
repentance; Anas Bin Nalr (R.A), Unai bin Hamam (R.A) and
Amri bin Jamooh (R.A), deserve special mention in the distin-
guished gallery of prophet’s followers in the matter of selfless
service for the cause of Islam who jumped into the battle field
and became martyrs enjoying the sweet smell of heaven. Abu
Hudana (R.A) can be treated as a representative of affection of
the followers, towards the prophet-a great figure who shielded
the prophet with his own body, arrows piercing through his flesh.
How many such examples! Belief in God and the world here-
after, affection and the obedience to the prophet elevate men to
heights of glory. These qualities made them courageous and torch-
bearers of selfless service. The habit of submission to God made
them proud. They were not enamoured of the worldly
enchancements. They were not prepared to bow their heads be-
fore anybody. The words of Ja’far (R) to the priests who asked
him to bow before Emperor Najjashi are significant. ``We the
Muslims never kneel before anyone, but God’’.
Muslim Family:
The purification of the individual leads to progress and
strengthening of family. Marriage is the foundation of Islamic
ISLAM FOR HUMAN LIBERATION 31
family ties. Islam does not recognize any sexual relationship ex-
cept through marriage. For martial relationship, in the view of
Islam, moral character gets precedence over beauty, wealth and
family.
Islam believes that only couples of sound moral character
can produce a strong family. Everybody agrees that for happy and
peaceful family life sound moral character is a must. Loose moral
character and free sexual relationships, a contribution of western
culture have led that society to its ruin. Statistics show that more
than half of the new born babies in big cities are illegitimate. The
family system is in it’s death bed in the west (Willian Frenkel.
The family in perspective, Chapter: 5). The position in commu-
nist countries is in no way better. The ``Manifesto’’ declares that
family and morality are prejudices of bourgeoisie. We can just
imagine the moral characteristics of a nation built on such ideol-
ogy. Even before the ``Glassnost’’ the world knew that majority
of the youth in Soviet Union were in the habit of involving them-
selves in extramarital or premarital sex. This accelerated the de-
struction of the family system there. This means that the dignity
of the family in its full sense is existing only in the Islamic world.
This is due to clear and sound Islamic laws of morality.
Marriage in Islam:
Marriage in Islam is the ceremony in which the father
entrusts his daughter with her consent to the bridegroom who
accepts her. Islam orders that man (bridegroom) should give
women (bride) the obligatory present (Mahr) at the time of mar-
riage. Islam has nothing to do with the dowry system according to
which bride’s father gives money and other valuables to the bride-
 ISLAM FOR HUMAN LIBERATION 32
groom. Such a dowry system is unIslamic.
Qur’an introduces the family relationship that is formed af-
ter marriage as a sacred and a divine sign of God (Qur’an 80:21).
The holy prophet used to exhort his followers to strengthen this
relationship. But you will not find any provision in Islamic law
banning dissolution of marriage under any circumstance. It is per-
mitted in unavoidable situations. The prophet said ``Dissolution
of marriage is the most hated among matters permitted’’.
Islam delegates different but complimentary duties to man
and woman. Maintaining the home and bringing up children come
under the purview of women while, protection of home and earn-
ing livelihood go to man. Islam which recognizes and respects
motherhood gives the entire responsibility of subsistence of woman
to man. Both man and woman have rights and duties (Qur’an
2:228). Each one should fulfill his or her duties and recognize the
rights of others. This is the way to have strong family ties.
Islamic Dress:
Islam gives top priority to morality. It despises extra marital
relationship. Islam wants to eliminate the circumstances that lead
man to entertain bad thoughts. That is why Islam insists that woman
should not make her beauty an object of exhibition. She should
not show up any part of her body except face and forearms to
other men (Qur’an 33:33). Pornography, naked posters, cinemas
and other media in which woman is treated as a source of income
lead to degeneration of human values.
The verdict of the entire lot of social scientists makes the
injuctions of Islam clearer and more valid. But Islam does not say
ISLAM FOR HUMAN LIBERATION 33
that woman should confine herself in thin the four walls of the
harem or of her house. It is just ridiculous to argue that her Is-
lamic dress will isolate her from the society. The dress does not
stand in the way of her various social activities. Moreover there
are many examples of her great service during the last fourteen
centuries. The young ladies among followers of the prophet were
the first set examples. Ayisha (R.A), Asma (R.A) and Fathima
(R.A) were members of that respectable society. Among them were
scholars, advisors and those who fought wars. Even now there
are several women working in various fields including science
and technology wearing Islamic dress and not the indecent attire
of the society ladies.
Dignity of Women:
Islam supports woman’s dignified behaviour and shyness. It
is Islam which declared that woman like man has the right to live
and recognized that she has not only duties but also rights. She
has right of inheritance from her father’s wealth. Islam gave op-
portunity for woman to acquire knowledge and to develop intel-
lectually. Being frail she needs protection which Islam provides.
Sacredness of motherhood is recognized. Prophet said, ``Heaven
is at the feet of mother’’. Her beauty is not for sale. It should be
properly covered and can be displayed only to her husband. Islam
made her dignified and proud.
Parents and Offsprings:
There are clear laws governing parents and their children giv-
ing them proper guidance in moral values and health. During old
age of the parents it is the duty of their offspring to treat them
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kindly and fulfill their life needs.
Emancipation of Society:
Life on the basis of injunction of Islam is a sine qua non for
the proper development of the individual and for the progress and
emancipation of the society. No one including critics of Islam
could prove that anything described as good by Qur’an and the
Sunnath could lead to deterioration. Honesty, affection, selfless
service, respect, humility, Justice etc..... which are the qualities to
be developed in the individual will have tremendous influence on
man. These teachings of Islam and the consequent changes in man
will bring about the creation of an unblemished and pure social
order.
This is true with regard to the good deeds Islam teaches man
to carryout. The individual, family, social and political life of a
Muslim who considers upholding justice an obligation will also
be founded on justice, Therefore the sense of justice of an indi-
vidual will bring about great changes in the society. If the people
are taught that it is the responsibility of a Muslim to protect the
orphans and the poor, the society in which they live will do their
best to find a solution to problems of such helpless sections. There
will be very little likehood of any family problem arising in a
society members of which were taught that women have rights
and responsibilities as in the case of men. Members of a society
considering liberation of slaves a great thing will be sincere in
their efforts to do away with slavery. Members of a society who
are aware of the Islamic teaching of righteousness will rationally
be good cultured and liberated and good.
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Let us look into the deeds which Islam prohibits. There is no
difference of opinion on the point that alchoholism will result in
the ruin of the individual, family and society. Prostitution, every-
body agrees will invite deadly diseases, destroy family ties and
eventually will become a thorn in the flesh of the society. The
problem created by robbery and murder are too well known to
need any elaboration. Scandals, false propaganda and attempt to
malign others will cause social hiatus and degeneration will
affect the very foundation of the society. Nobody has so far been
able to prove that those things that Islam prohibited are necessary
for the progress of human race.
Social Laws:
Islam presents humanity with powerful social laws. Such laws
are based on the fundamental Islamic ideology of Thouheed. Man
obeys these laws in the light of his awareness that he is only one
of the creation of the Greatest who created and sustains the entire
universe. The awareness that humanity is the offspring of the same
parents inspires man to sacrifice his selfishness for the sake of
society.
Islamic Science:
Right and wrong in the fields of science can be distinguished
with the help of Islamic teaching in respect of the universe and
the man. Man is the Khalifa on earth with freedom to manage
things. The nature is the field where he can grow, progress and
enjoy the bounty of God. But Islam does not permit him to de-
stroy or unscrupulously exploit nature leading to an irretrievably
collasping ecological balance. Islam permits man to utilize sun,
 ISLAM FOR HUMAN LIBERATION 36
moon, stars, oceans, land and mountains for his needs and
enjoyments and for thinking. It’s misuse over consumption and
any attempt that harms the interests of the fellow beings are pro-
hibited. Islam encourages research and experiments. It tells him
also that the research and experiments should not lead to misuse
or disfigurement of nature.
Islamic Economics:
The bounties of earth were created for man. Qur’an exhorts
man to scatter through lands and seek his bounty. Every man has
the right to seek the bounty of God and to use the products of
nature. Islam does not limit this right to any particular section,
nobody can deny the right of others to use nature. Everybody has
equal right to work and earn. But the right to earn does not em-
power any one to deny similar rights to others or to exploit others.
Similarly when man is engaged in production using nature’s bounty
he should realize that it is the right of God and he can not exploit
in a harmful way. In the absence of such a realization those peo-
ple into whose heads the responsibility of industrialization has
gone too far are adopting the cheapest means to find outlet for
disposing of industrial waste and this in turn creates environmen-
tal problems affecting the very existence of plants, animals and
even man himself.
Islam inspires man to produce maximum. Individual has the
right to produce and also to earn wealth. His earnings belongs to
him but it should be earned only through fair means and by obey-
ing moral laws. It does not belong to the society or the country.
But he should be prepared to spend from his earning for the soci-
ety and the nation. It is his responsibility. The thinking that what-
ISLAM FOR HUMAN LIBERATION 37
ever he earns does not belong to him has contributed to the de-
cline of production in communist countries. The basis of capital-
ism is that the wealthy individual thinks that he can spend his
money which ever way he likes. Islam rejects both the approaches
but recognizes the right of the individual to earn and teaches him
that it is his responsibility to spend from his earnings in a digni-
fied manner.
Islam permits business but prohibits interest; recognizes profit,
bans hoarding excessive profit making and underhand dealings.
There should be no ground for exploitation. It should be clean
and open. Islam prohibits capturing market by covering up prod-
uct defect. It discourages idle life. Only bad elements will mind-
lessly spend from inherited wealth. The concept of `Zakath’ in
Islam removes idleness from such people and persuades them to
invest in productive areas.
Zakath:
It is the responsibility of the society to protect destitute and
the disabled who cannot support themselves. The idea of Zakath
was implemented by Islam for this purpose. The rule is that a
percentage of his wealth should be spent. This is an obligation.
Zakath is not a favour of the right but the rich of the poor. Zakath
is not the money thrown away to the poor by the rich. Zakath is
what the nation, society or authorised body collects from the rich
and distributes among the poor and deserving. If we come for-
ward to implement the concept of Zakath in the way Islam stipu-
lates the problem of poverty in the world will be resolved almost
entirely. History has recorded an instance in which there was no-
 ISLAM FOR HUMAN LIBERATION 38
body in the Islamic states to revive Zakath and then it was distrib-
uted in the neighbouring countries.
Zakath is compulsory. Islam considers this as purification of
wealth and it is the responsibility of the rich to help the poor.
Prophet had ordered to give alms. Such optional financial help is
`Sadaqa’ in Islamic terminology.
Employer-Employee Relationship:
Agriculture, industry and production go hand in hand with
employers and employees. Islam accepts this as natural. But it
does not say that employer-employee relationship should be one
of confrontation. Prophet emphasized sanctity of doing work. We
are taught that ``What the labourer gets by doing work is the best
of all earnings’’ (reported by Ahmed). ``God likes his slave who
is a labourer and has affection for him. The labourer who gets
tired on doing work for his family is like a man who fought in the
path of the Almighty and the Greatest Allah’’ (Ahmed). Islam
orders that labourer should be paid wages which he deserves.
Before commencing the work, there should be an understanding
between the employer and the employee and the latter’s wages be
paid before his sweat dries out. The employer who does not pay
wages to his employee will be enemy of God on the Day of Reck-
oning (Bukhari). The prophet who gave such instructions was re-
straining the employer from exploiting the employee. Similarly
Islam wants the employee to be sincere in the work he does.
Islamic Politics:
Political activity is not taboo to a Muslim in a multi religious
secular country if he observes the injuctions of Islam. There should
ISLAM FOR HUMAN LIBERATION 39
be no deviation from the path shown by the Prophet, and it should
be based on the belief in God and the World hereafter. The secu-
lar view that politics has nothing to do with religions and moral
values is foreign to Islam. The individual who is engaged in
political activity either in Islamic or other States should not go
astray from religious and moral values. A muslim is not allowed
to resort to corruption, nepotism, treachery and exploitation
under this disguise of political activity.
Islamic Nation:
A country becomes Islamic not through coup deetat or ter-
rorism. On the countrary it is through the transformation of the
mind of the ruled. In the Islamic country the ruler and the ruled
believe in the ultimate and final authority of the Almighty God
and in the World hereafter. The guiding principle in their life is
the belief that any injustice done here will invite appropriate pun-
ishment in the World hereafter. In such a society there is very
little likelihood of wrong being committed. Islam awards severe
punishment to those indulging in wrong deeds even after all loop-
holes for committing crimes have been closed.
It is necessary to obey the ruler as long as he does not violate
divine injuctions. Prophet said ``Obedience is in righteousness,
not in evil’’ (Bukhari, Muslim). Islam does not teach that the in-
justice of a ruler should be tolerated. History records so many
instances in which ordinary people questioned the rulers when
they found that the rulers were erring. The society of those times
was taught that telling the truth in the face of the bad ruler is the
greatest jihad.
 ISLAM FOR HUMAN LIBERATION 40 ISLAM FOR HUMAN LIBERATION 41
Liberation through Islam:
This is Islam, complete submission before the Almighty Crea-
tor, the great ideology that renders possible social revolution
through the transformation of the individual. Its observances are
practical ways to achieve the goals. Five times prayer desists him
from doing wrong. Zakath makes him humane and hard working.
Fasting enhances his willingness to submit himself to God. Hajj
enthuses him to the divine path. Only such individuals can trans-
form family, society or nation. He frees these institutions from
the hold of the evil. When they are liberated, they reach true hu-
manity.
The One and Only Way to Liberation of Mankind is Islam.

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