Quran’s Stand on the People of the Book

By S. Arshad, New Age Islam

12 February 2018

The Quran enjoins on man to co-exist in peace and respect each other’s faith. The Quran says that God has made the universe full of variety and the mark of His creativity is manifest everywhere. The heavens, the earth, the oceans and the flora and fauna are marked with variety and difference in shape and colour.  The way of living and eating habits of people is also different. Therefore, the religions and the way of thinking of different peoples also differ. This is according to the scheme of things of God. He says that if he had willed, all the people of the world would have believed in one religion. But through difference in faith and way of worship of God, he wants to test man’s faith and wants to see how man tries to co-exist in peace with others despite difference in way of thinking.

A general opinion found among the Muslims is that the Quran abrogates all the previous scriptures whereas the Quran has been called Zikr – a reminder of the previous scriptures and it corroborates all the previous Books. The Quran indeed calls Islam the best religion but does not abrogate the previous scriptures -- The Gospel, the Old Testament and Psalms and other ancient scriptures. Akmalto Lakum Dinakum means that the Deen started to be revealed with Prophet Adam and culminated on Prophet Muhammad pbuh:

“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion”. (Al Maida: 3)

But the general Muslims have the view that Akmalto Lakum Dinakum means that the Deen started with the revelation of the Quran to the Prophet Muhammad pbuh and completed when the Quran was fully revealed to him pbuh, limiting the meaning of the Deen. The truth is that the Quran does not abrogate the previous scriptures. It only warns the people of the Book making innovations in faith like Trinity or calling Jesus the son of God as it warns Muslims against innovations and wrong practices that are found among them.

“O People of the Book! Commit no excesses in your religion: Nor say of Allah aught but the truth. Christ Jesus the son of Mary was (no more than) a messenger of Allah, and His Word, which He bestowed on Mary, and a spirit proceeding from Him: so believe in Allah and His messengers. Say not "Trinity”: desist: it will be better for you: for Allah is one Allah: Glory be to Him: (far exalted is He) above having a son.” (Al Nisa: 171)

On many occasions, the Quran mentions the People of the Book in very good words. Not only that, the Quran enjoins on the People of the Book to persevere on their Scriptures and guide their life according to the commandments of the Book that was revealed to them. It says that those who believe in the divine scriptures believe in one God and the Day of Judgment and do good deeds are blessed people and they can live peacefully side by side with Islam with their own religious identity.

“To thee We sent the Scripture in truth, confirming the scripture that came before it, and guarding it in safety: so judge between them by what Allah hath revealed, and follow not their vain desires, diverging from the Truth that hath come to thee. To each among you have we prescribed a law and an open way. If Allah had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you” (Al Maida: 48)

God has made the system of the world on democratic lines and religious, linguistic, political and cultural democracy has been existing on earth and this democracy has remained intact through ages. In other words, all kinds of ideologies and thoughts of schools survive and grow together. No system has ever been so powerful as could destroy all the other schools of thought and ideologies and establish a cultural, religious or political uniformity on earth. In every age, all the religions existed together and the followers of any single religion could never become so powerful so as to destroy all the other religions. The Quran says:

“Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure.” (Al Hajj: 40)

There are aggressive and irresponsible elements in all the religions who pose danger to other religions but God’s democratic system is so strong and powerful that they have never been able to disturb this democratic equilibrium in the world.

Quran is of the opinion that the followers of the previous scriptures are also on the right path. Some of the people among them may have gone haywire as some people among the Muslims have also gone haywire and have made innovations.

The Quran makes its view clear in the following verses.

“Not all of them are alike: Of the People of the Book are a portion that stand (For the right): They rehearse the Signs of Allah all night long, and they prostrate themselves in adoration. They believe in Allah and the Last Day; they enjoin what is right, and forbid what is wrong; and they hasten (in emulation) in (all) good works: They are in the ranks of the righteous.”(Al-e-Imran: 113-114)

The Quran further says:

“And there are, certainly, among the People of the Book, those who believe in Allah, in the revelation to you, and in the revelation to them, bowing in humility to Allah: They will not sell the Signs of Allah for a miserable gain! For them is a reward with their Lord, and Allah is swift in account.”(Al-e-Imran: 199)

About the Jews too, the Quran has the same view:

“There are among them some that are the righteous, and some that are the opposite.”(Al Araf: 168)

The Quran clubs all the religious groups that believe in one God, believe in the Day of Judgment and do good deeds and calls them blessed people:

“Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians and the Christians,- any who believe in Allah and the Last Day, and work righteousness,- on them shall be no fear, nor shall they grieve.”(Al Maida: 69)

“Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve”.(Al Baqar : 62)

The Quran displays a liberal outlook by enjoining on the People of the Book to establish their religious scriptures in the following verse:

“If only they had stood fast by the Law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course: but many of them follow a course that is evil.”(Al Maida: 66)

“Say: "O People of the Book! ye have no ground to stand upon unless ye stand fast by the Law, the Gospel, and all the revelation that has come to you from your Lord." It is the revelation that cometh to thee from thy Lord, that increaseth in most of them their obstinate rebellion and blasphemy. But sorrow thou not over (these) people without Faith”. (Al Maida: 68)

Muslims of the world are expected to behave in a manner that establishes peace among different religious groups by having dialogue with them and concentrate on the similarities and points of agreement among the religions rather than focusing on the points of differences.  Therefore, the Quran produced the concept of interfaith dialogue 14th centuries ago but unfortunately, they think that this concept is foreign to Islam due to their ignorance of the democratic principles it preaches.

“And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, "We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam)."(Al Ankabut: 46)

“Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah. If only the People of the Book had faith, it were best for them: among them are some who have faith, but most of them are perverted transgressors”. (Al-e-Imran: 110)

To sum up, the Quran has equal respect for the previous scriptures and their followers if they persist on their basic principles and teachings which was originally revealed to them. The Qurans calls all the people of the Book blessed as they believe in one God, Day of Judgment and do good deeds.

URL: http://www.newageislam.com/islamic-ideology/s-arshad,-new-age-islam/quran’s-stand-on-the-people-of-the-book/d/114250

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Islamic Postulates of Ijtihad (Rethinking) And ‘Ismah’ (Infallibility) And Intellectual Disagreements of the Prophet’s Companions In Light Of the Battle of Camel - Part 1

By Ghulam Rasool Dehlvi, New Age Islam

02 June 2018

Dr. Aleem Ashraf Jaisi, eminent Indian scholar of classical Islamic studies rightly opines in one his recent Arabic writings that our problem lies in two things:

First is that we discuss our doctrinal [Aqaidi], philosophical and rhetorical [Kalami] issues relying on the books of jurisprudence, sermons [Khutbas] and books of al-Fadail [virtues].

Secondly, we believe in our Sheikhs and Ulema in such a blind way which makes their statements tantamount to infallibility [Ismah]. We cannot even imagine the possibility of error or sin from them, especially the first generation of this Ummah. And if something is proved but is contradicting our perceptions or even hypothesis, we tend to maintain silence or justify our theological positions resorting to T’awil (allegorical interpretation) and sometimes going to the extent of polemics. Examples abound in this regard. The battle of the Camel or Jamal is one.

Ijtihad (Rethinking) and “Ismah” (Immaculacy)

One of the essential Islamic doctrines is that of “Ismah” (immaculacy or infallibility) i.e being free from sins and human errors through divine help. But it can only be attributed to prophets and messengers. Rest of the people including the Prophet Muhammad’s companions (Sahaba) are liable to commit mistakes both in mundane affairs and religious matters. However, a companion of the Prophet does not lose the nobility of his companionship (Sahabiyat), if he/she happens to commit an intellectual mistake.

There have been certain events in the Islamic history when even the Prophet’s close companions seem to have committed ‘intellectual mistakes’ [Khata-e-Ijtihadi]. Of course, they might not be seen as deliberate or wilful attempts but rather inadvertent. By and large, their intellectual mistakes were based on their different ways of understanding the Quran and myriad interpretations of the religious rulings and edicts. This is what we call “Khata-e-Ijtihadi” in the jurisprudential terminology of Islamic theology (Fiqh).

According to the canonical rule in the Islamic jurisprudence, if a Muslim has the ability to carry out Ijtihad, he needs not to comply with the Ijtihad of any other Mujtahid (one who carries out Ijtihad). Next to the Qur'an and the Sunnah, Ijtihad has the most pivotal role to play in the Islamic rulings and edicts. Unlike the first two primary sources of the Shari'ah, which discontinued at the demise of the Prophet (pbuh), Ijtihad is a continuing process of intellectual thinking, creative re-thinking and brainstorming on contemporary issues and matters of religion. But it is allowed only for those who have a scholastic aptitude for deriving meanings and extracting rulings from the texts of Qur’an and Hadith. Since Prophet’s companions were the closest to the primary source of Islamic theology—the Prophet himself— and well-versed in the essential Islamic sciences, Ijtihad was a lawful prerogative for them. Nearly all companions of the Prophet (pbuh) were Mujtahid and, therefore, sometimes they did not rely on others’ Ijtihad and chose to act upon their own in the cases that did not clearly appear in the Qur’an or authoritative prophetic traditions.

Having known that each of the Sahabas (Prophet’s companions) was in a position of the Mujtahid and, thus, was rightful in adopting an approach of his own to deal with socio-religious and political matters, an authentic prophetic tradition should be kept in our view, which says:  “If a wise person made his Ijtihad or the extraction of the verdict from original sources of legislation and he reached the correct verdict, he will get two rewards. And if he reached the wrong verdict, he will only get one reward” (reported by Bukhari, Muslim and Abu-Dawud).   

Hence, the political disputes, internal conflicts and civil war-like situations that took place in the early Islamic era were actually a direct or indirect outcome of the Sahaba’s intellectual mistakes or disagreements concerning their Ijtihad. However, the Prophet’s companions cannot be supposed to further any petty interests or selfish ends in developing such theological disagreements. For God had purged their souls of baser instincts and evil emotions through the moral and spiritual counselling by the Prophet Muhammad (pbuh), as he says in the Quran:

“Certainly did God confer great favour upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.” (3:164).

The Battle of Camel (Jamal)

One of the most deplorable incidents in the Islamic history which stemmed from an intellectual disagreement or difference based on Ijtihad was the battle of Jamal. Mover than 5,000 people died in this battle but sill one cannot make a declarative statement as to which side was wrong or right.

In fact, the nature of this intellectual difference was political, rather than social or religious. But deplorably for the bloody Islamic history, it developed into a grave controversy and ended up in the form of an intense war. If we really adopt a realistic approach to analyze the case of the Camel battle, we need to go through the full story in order to understand the reasons and nuances of this battle.

Story of the Battle

After the assassination of the third Islamic caliph, Hazrat Usman (r.a) by a rebellious faction from Medina, two great companions of the Prophet (pbuh) Hazrat Zubair and Talha (r.a) asked Imam Ali (r.a) to punish the murderers of Hazrat Usman in accordance with the Qur’anic decrees. Imam Ali (r.a) opined that no one should be held accountable for the culpability of others and, hence, disagreed with them. He rather acted upon this clear and unambiguous injunction in the Quran:

 “And no bearer of burdens shall bear another's burden” (35:18).

On hearing Hazrat Ali’s standpoint that was contrary to their Ijtihadi position, the two companions of the Prophet (Zubayr and Talha) went to Makkah and held a meeting with Hazrat Aisha (r.a) to avenge the assassination of the late caliph Usman (r.a). She endorsed their viewpoint. At that time, Abdullah Bin Aamir was the Amil at Mecca. He got ready to support Hazrat Aisha (r.a). They proceeded to the city of Basra with an aim to trace out and crush down the conspirators and murderers.

On the other hand, in Madina, the rioters put pressure on Hazrat Ali (r.a) to fight a war against the coalition army. It was the time when Imam Ali’s elder son Hazrat Imam Hasan advised his father not to proceed against the Muslims. Imam Hasan, the elder brother of Hazrat Imam Husain (r.a), who was in his early age then, suggested his father not to enter into any armed conflict. Pacifist by nature, Hazrat Ali (r.a) tried his best to restore peace by the way of reconciliation. For this noble cause, he deputed one of his followers Qa’qa bin Umar to hold peace talks.

Hazrat Ali (r.a) announced to proceed to Basra the next day, but he affirmed that his mission would be peace rather than conflict. He also issued an official order that those who participated in the capturing of the deceased Caliph (Hazrat Usman r.a) in any way must leave his army. This created apprehensions among the hypocrites and internal enemies of Islam. The hypocrites and rioters felt that so far only Talha and Zubair were on the lookout for the murderers of Usman (r.a), now Ali (r.a) also seems to join them. He realised that if the two groups of Muslims came to a consensus and amicable understanding for the sake of deceased Usman (r.a), they will surely trace out the real culprits i.e. his own followers. Consequently, he called for a group meeting of his followers and instructed them to kill all the three companions of the Prophet (pbuh): Hazrat Talha, Hazrat Zubair and Hazrat Ali (r.a). However, he advised them not to leave the camp of Hazrat Ali (r.a) for the oblivious reasons.

Effort towards Reconciliation

As a matter of fact, the leaders of both the parties wanted to restore peace and avoid the war. They strongly felt that turning to war will lead them to nowhere. Even when both the armies came at odds with each other, peace treaties were undertaken and the cordial negotiations were successfully conducted. But the nefarious elements of Hazrat Ali’s forces (the hypocrites and internal enemies) who had stirred up the revolt against Hazrat Usman (r.a) developed an impression that any amicable understanding or settlement of the issue would jeopardise their petty interests. Therefore, they sabotaged the attempts of reconciliation and created such a situation that the two sides were compelled to take up arms against each other. They chalked out a strategic plan and prepared two small groups. One attacked the army of Hazrat Ali (r.a) and the other assaulted on the coalition army. Each party under the impression that the other made the attack, which they thought was the violation of their peace treaty, turned violent and sought retaliation. This is how the battle of Jamal took place turning into a fierce conflict between the two Muslim groups.

Of course, the battle of Jamal caused great havoc to the entire Muslim Ummah leading to the killing of thousands of Prophet’s companions including Hazrat Talha and Zubair (r.a) and arrest of Hazrat Aisha (may Allah be pleased with her). Nevertheless, it does not behove us today to put the blame of causing strife of Jamal, on either side. On one side is Hazrat Ali (r.a)—husband of the Prophet's dearest daughter Hazrat Fatima (r.a) and son of his  uncle—and on the other side is Hazrat Aisha (r.a)—the holy Prophet's beloved wife and a versatile scholar of Tafseer, Hadith, Fiqh and other Arabic and Islamic subjects.

Serious Ramification of the Sufyaniyat

An unbiased and critical analysis of the incident of the Jamal makes it patently clear that the Fitnah of Sufiyaniat in Islam emanated from this battle.

Of course, it cannot be conceived, by any stretch of imagination, that the battle of Jamal took place due to any political interests envisaged by either of the two warring parties’ leaders—Hazrat Ali or Hazrat Aisha. It was, clearly, because of a theological difference entirely based on Ijtihad, which was later obnoxiously exploited by the mischief-mongers to further nefarious ends.

But this was, in fact, the first time when Muslims—that too highly ranked as the noblest generation of Islam—clashed and fought against one another. As a matter of fact, had it not been the case, another civil war-like situation would not have emerged in the battle of Siffin (A.D. 657) either. Thus, the threat of the Sufyaniyat in Islam would not have loomed large in our history. The Ummayad dynasty, under the reign of Ameer Mu’awiyyah (son of Abu Sufiyan) would hardly have turned the glorious era of Islam into an autocratic, despotic and dictatorial dynasty. Last but not the least, the saviour of Islam from the clutches of Yazidi evils, Imam Hussain, the holy Prophet’s beloved grandson would not have been martyred in the massacre of Karbala—the bloodiest event in the Islamic history.

Regular Columnist with Newageislam.com, Ghulam Rasool Dehlvi is a classical Islamic scholar and English-Arabic-Urdu writer. He has graduated from a leading Islamic seminary of India, acquired Diploma in Qur'anic sciences and Certificate in Uloom ul Hadith from Al-Azhar Institute of Islamic Studies. Presently, he is pursuing his PhD in Jamia Millia Islamia, New Delhi.

URL: http://www.newageislam.com/islamic-ideology/ghulam-rasool-dehlvi,-new-age-islam/islamic-postulates-of-ijtihad-(rethinking)-and-‘ismah’-(infallibility)-and-intellectual-disagreements-of-the-prophet’s-companions-in-light-of-the-battle-of-camel---part-1/d/115429

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Refutation of Kashmiri Militant Zakir Musa’s Recent Statement Threatening To Hang Moderate Muslims Supporting Secularism - Part 2

By Ghulam Ghaus Siddiqi, New Age Islam

30 May 2018

The first part of the article displayed the destructive agenda of Zakir Musa and refuted his ideas of establishing so-called Islamic rule on the land of Kashmir. It first analysed Zakir Musa’s threatening message in which he warned Hurriyat leaders about chopping off their heads if they continue to term the Kashmir freedom struggle as a political one instead of a religious one to establish Islamic rule. Then it theologically refuted his threatening message. Now in this second part, we will theologically refute Zakir Musa’s another threatening message directed to the Kashmir’s separatists in which he says he will “hang those moderates who support a secular state” and that “If we get freedom for secularism, we will have to start another battle against them”.

The main objective of this refutation is to reform Zakir Musa and his likes who are unfortunately brainwashed by the growing influence of ISIS network. The recurring motif of this refutation specifically revolves around moderation, secularism and Islam, as Zakir Musa says, “He will hang those moderates who support a secular state”. It is therefore necessary for the gullible Muslims to understand the notion of coexistence between secularism and Islam and the relation of moderation to Islam.

Coexistence between Indian Secularism and Religions Including Islam

The definition of secularism varies from country to country. Secularism is often used to describe the separation of public life and government matters from religions or simply the separation of religion and politics. Most of the so-called developed countries do not recognise religions, thus granting no special value to any particular religion. The beauty of India’s secularism lies in its taking a completely different course from them. India’s secularism means equal treatment of all religions by the state. With the 42nd Amendment of the Constitution of India enacted in 1976, the Preamble to the Constitution asserted that India is a secular nation. Though neither the constitution of India nor its laws define the relationship between religion and state, India recognises each and every religion and seeks to give them equal respect. The citizens of India are allowed to enjoy their respective religions such as Hinduism, Islam, Christianity, Jainism, Buddhism, Sikhism etc. with full freedom.

A self-confessed Secular fundamentalist Mani Shankar Aiyar writes, “Indian secularism cannot be anti-religious or irreligious, for the bulk of our people are deeply religious. Unlike in Christendom, where the word originated, secularism in India is not about pitting the state against the religious authority but about keeping matters of faith in the personal realm and matters of the state in the public realm” (Aiyar 2004: Confessions of a Secular Fundamentalist).

Since Indian secularism gives every citizen the right to fulfil his or her respective religious obligations, it will be futile to view this secularism as anti-religious or anti-Islamic. Even Zakir Musa must acknowledge this fact that Indian secularism does not prevent Muslims from fulfilling their basic religious obligation as mentioned in the Qur'anic verse which reads, “And I did not create the jinn and mankind except to worship Me” (51:56). Indian secularism gives him and other Muslims including Kashmiri Muslims full freedom to worship Allah Almighty. Yes they can fulfil all their religious obligations, acquiring Taqwa and achieving spiritual development. There is no one to stop Indian Muslims including Kashmiris from performing acts of worship—five-time prayers, fasting, Hajj, Zakat, spiritual meditations, doing Zikr [remembrance] of Allah and attaining spiritual perfection? Then how can one view Indian secularism as anti-religious or anti-Islamic?  Shouldn't Kashmiri separatists ponder over it?.

A number of Islamic scholars and clerics regard secularism as compatible with Islam. For example, Abdullahi Ahmed An-Naim, a professor of law at Emory University the author of ‘Islam and the secular state: negotiating the Future of Sharia’ says, “enforcing [sharia] through coercive power of the state negates its religious nature, because Muslims would be observing the law of the state and not freely performing their religious obligation as Muslims” [Islam and the Secular State…Cambridge Harvard University press 2008]

From the above-mentioned discussion, Zakir Musa’s statement about hanging “those moderates who support a secular state” proves to be anti-Islamic. His act of hanging will be unjust for which he will have to be accountable to Allah Almighty on the Day of Judgment.

Moderation and Islam

From the threatening message of Zakir Musa, two questions appear; 1) Is the moderate supporter of a secular state liable to be hanged? 2) What does Islam say about moderation? In the above mentioned discussion, we have acknowledged that the one who supports a secular state that gives religious freedom is not liable to be hanged and thus Zakir Musa’s statement is tantamount to imposing a lie on the Shariat. Now we will see the relation of moderation to Islam.

Kaniz Fatma, an Islamic scholar [Aalima and Fazila] in her article “Teachings of Moderation and Balance in Islam” posted on newageislam.com writes,

“Moderation means to adopt a middle path between two extremes in all walks of life. Islam stresses moderation and balance in all aspects of life; in beliefs, worship, conduct, relationships, ideas, customs, transactions, daily activities and human desires. Principled moderation has been reiterated in the Quran whether explicitly or implicitly as a good character in Islam.

Allah Almighty said:

“Thus, We have made you a justly balanced community” (2:143).

The Arabic words “Ummataw Wasata” have been used in praise of this Ummah. The word ‘Wasata’ is commonly translated as moderate. Therefore the characteristic of this Ummah is moderate behaviour in all aspects, whether of character or action. They are people who do not sway to extremes; neither are they negligent in acts of worship nor extremely ascetic like those who discard the world to live in mountains.

Imam Razi comments on this verse 2:143, saying: The justly balanced (Wasat) in reality is the furthest point between two extremes. There is no doubt that the two poles of excess and extravagance are destructive, so to be moderate in character is to be furthest from them, which is to be just and virtuous. (Tafsir-e-Kabir by Imam Razi 2:143)

In his classical Arabic dictionary Ibn Manzur writes;

“Every praiseworthy characteristic has two blameworthy poles. Generosity is the middle between miserliness and extravagance. Courage is the middle between cowardice and recklessness. Humanity has been commanded to avoid every such blameworthy trait.” (Lisan al-Arab 15/209)

Wahb ibn Munnabih, a Yemenite Muslim traditionalist of Dhimar in Yemen, said, “Verily, everything has two ends and a middle path. If you hold one of the ends, the other will be skewed. If you hold the middle, the two ends will be balanced. You must seek the middle ground in all things. (Hilyat Al-Awliya 4818)

It is reported that Hazrat Huzaifa (May Allah be pleased with him) said, “O people, remain straight upon the path and you will have taken a great lead, but if you swerve right or left then you will be led far astray.” (Sahih Bukhari 6853, Grade: Sahih)

Hazrat Ibn Mas’ud reported: The Messenger of Allah (peace and blessings of Allah be upon him) drew a line with his hand and said, “This is the straight path of Allah”. Then the Prophet drew lines to the right and left and said, “These are other paths and there is not a path among them but that a devil is upon it calling to its way.” Then the Prophet recited the [Qur'anic] verse, “Verily, this is the straight path, so follow it and do not follow other paths. (6:153) (Musnad Ahmad 4423, Grade: Sahih)

We should implement the teachings of moderation and balance in all walks of life, whether with regard to duties of faith or the duties of worldly life.

Allah Almighty said,

“Seek the home of the Hereafter by that which Allah has given you, but do not forget your share of the world.” (28:77)

Hanzalah Al-Usayyidi reported, I said,

“O Messenger of Allah, when we are in your presence and are reminded of Hellfire and Paradise, we feel as if we are seeing them with our very eyes, but when we leave you and attend to our wives, our children, and our business, most of these things slip from our minds.”

The Prophet said,

“By Him in whose hand is my soul, if your state of mind remains the same as it is in my presence and you are always occupied with the remembrance of Allah, the angels will shake your hands in your beds and roads. O Hanzalah, rather time should be devoted to this and time should be devoted to that.” (Sahih Muslim 2750, Grade: Sahih)

Therefore in accordance with this teaching, we should be moderate in our acts of worship such as prayer, fasting, and even charity. For instance, our prayers should be recited in a moderate voice, neither too loud nor too soft.

Allah Almighty said,

“Do not recite too loudly in your prayer nor too softly, but seek a way between them” (17:110)

It is reported on the authority of Hazrat Abu Musa that he said, “We were with the Prophet, peace and blessings be upon him, during a journey when the people began to exalt Allah loudly. The Prophet said:

“O people, be gentle with yourselves for you are not calling upon one who is deaf or absent. Rather, you are calling upon the Hearing, the Seeing.” (Sahih Bukhari 3910)

Hazrat Jabir ibn Samurah reported saying,

 “I was praying with the Messenger of Allah, peace and blessings be upon him, and his prayer was of moderate length and his sermon was of moderate length.” (Sahih Muslim 866, Grade: Sahih)

With regard to voluntary acts of worship, the Prophet [peace be upon him] asked his companions on many occasions to limit their extra worship so that they could perform their duties towards their families as well as maintain their health.

It is reported that Abdullah ibn Amr said, “The Messenger of Allah, peace and blessings be upon him, said to me, “O Abdullah, I am told you fast all day and pray all night.” I said, “Of course, O Messenger of Allah.” The Prophet said, “Do not do so. Fast and break your fast, pray in the night and sleep. Verily, your body has a right over you, your eyes have a right over you, and your wife has a right over you.” (Sahih Bukhari 4903, Grade: Sahih)

Hazrat Salman Al-Farisi, (may Allah have mercy upon him) said,

 “You have a duty to your Lord, you have a duty to your body, and you have a duty to your family, so you should give each one its rights.” (Sahih Bukhari 1867, Grade: Sahih)

The similar message is found in this Hadith which says,

 “The best of your religion is the easiest.” [Ahmad]

The Prophet (peace be upon him) said,

“He who desires that his life be prolonged and he be granted more provisions and to be protected from the evil end, then let him fear Allah and maintain good ties with kinship”. (Al-Haakim)

He also said,

 “O’ people spread greetings, feed people, keep kinship ties and pray at night while people are sleeping and you will enter paradise safely” (al-Hakim)

Islam teaches Muslims to be moderate even when are doing charity. It calls Muslims to spend enough to help the needy; but it also asks them to retain enough to take care of their families and ourselves.

Allah Almighty said:

“They are those who, when they spend, are neither extravagant nor miserly, but follow a middle way between them.” (25:67)

Thus we should also be moderate in our relationships with others. We should love for people what we love for ourselves but we should not exceed the limits so much that we endorse their wrong activities.

Hazrat Umar (may Allah be pleased with him) said,

“Let not your love be infatuation and let not your hatred be destruction.” It was said, “How is this?” Hazrat Umar said, “When you love someone, you become infatuated like a child. When you hate someone, you love destruction for your companion.” (Al-Adab Al-Mufrad 1322, Grade: Sahih)

Ibn Hibban suggested Muslims to have a middle path when dealing with non-Muslims and said, “Do not exceed the limits in seeking nearness to them, nor be excessive in seeking distance from them.” (Tafsir al-Mawardi 60:8)

Ibn Hibban wants to say that Muslims should not adopt what is against Islam while seeking nearness to non-Muslims and similarly they should not seek distance so much that they develop any sort of hatred or insecurity.

The Prophet Muhammad (peace be upon him) said:

“By Allah, he is not a believer, he is not a believer, he is not a believer,” It was said, "Who is that, O Allah's Apostle?” the one who could not provide peace and security to his neighbours." (Sahih Al-Bukhari, Volume 8, Number 45)

In this Hadith the word “neighbours” include both Muslims and non-Muslims.

Some more Ahadith which encourage good relationship with Muslims and non-Muslims are as follows;

“Do you know what is better than charity and fasting and prayer? It is keeping peace and good relations between people, as quarrels and bad feelings destroy mankind.” (Al-Bukhari & Muslim)

“Whoever is kind, Allah will be kind to him; therefore be kind to man on the earth and He Who is in heaven will show mercy on you.” (Abu Dawud and Tirmidhi)

Islam has taught Muslims to be moderate in all activities of their daily life. They should avoid any type of extremism pleasing to Satan that leads them astray from the right path. With this teaching of moderation and balance, Muslims can counter the growing tides of extremism that threaten both Muslims and non-Muslims.” [End of quote]

[The above excerpts have been taken from Kaniz Fatma’s article “Teachings of Moderation and Balance in Islam”- newageislam.com]

To sum up, this article calls hardliners like Zakir Musa to acknowledge the fact that Indian secularism guarantees religious freedom and equal treatment of all religious people. In other words, Indian secularism is not anti-religious, but rather it is compatible with religions including Islam. They should also learn that moderation is integral part of Islamic teachings. Therefore Zakir Musa’s threatening statement that “He will hang those moderates who support a secular state” stands as an unjust and utterly anti-Islamic statement.

May Allah Almighty save gullible Muslims from being brainwashed by such un-Islamic and anti-Islamic ideas!

A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar) with a Sufi background and English-Arabic-Urdu Translator.

Part One of the Article:

Refutation Of Kashmiri Militant Zakir Musa’s Recent Statement Threatening To Chop Off The Heads Of Hurriyat Leaders From An Islamic Standpoint - Part 1

http://www.newageislam.com/radical-islamism-and-jihad/ghulam-ghaus-siddiqi,-new-age-islam/refutation-of-kashmiri-militant-zakir-musa’s-recent-statement-threatening-to-chop-off-the-heads-of-hurriyat-leaders-from-an-islamic-standpoint---part-1/d/115343

URL: http://www.newageislam.com/radical-islamism-and-jihad/ghulam-ghaus-siddiqi,-new-age-islam/refutation-of-kashmiri-militant-zakir-musa’s-recent-statement-threatening-to-hang-moderate-muslims-supporting-secularism---part-2/d/115397

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