Eid-ul-Fitr may be a Muslim festival, but Muslims, like other communities, live in a society, in a neighbourhood. This makes Eid-ul-Fitr automatically a social festival. Therefore, Muslims meet not only with their religious brothers, but also with neighbours of other denominations and with their colleagues at work or in business. It is this social aspect of Eid-ul-Fitr that has led to the practice of Eid Milan.
Muslims observe Eid Milan (get together on Eid day) by inviting their neighbours and others to spend some time with them. In this sense Eid-ul-Fitr promotes social harmony.
Like other festivals, Eid-ul-Fitr cannot be observed in isolation. It is but natural that the festival begins as a Muslim tradition but, in practice, it turns into a social festival. During their preparation of Eid, they are bound to meet their fellow brethren. Then when they leave their homes to go to mosques, they again meet other members of society. Thus, every activity of Eid-ul-Fitr automatically turns into a social activity. In this sense the observation turns into a human festival rather than a Muslim festival, sometimes directly and sometimes indirectly.
Eid-ul-Fitr has a form, but at the same time there is a spirit inherent in all the festivity. In terms of form it may seem to be a limited festival, but in terms of spirit it is a universal festival. If Eid-ul-Fitr is observed in its true spirit, it will energize the whole community, bringing people together in harmony and gratitude. Eid-ul-Fitr therefore truly means Eid-ul-Insaan or a festival of humankind.
Source: Spirit of Islam May 2018
Fasting in the month of Ramazan is not simply giving up food. In fact, it symbolizes abstention from all kinds of practices that are unlawful in Islam. The Arabic word for fasting is ‘sawm’ which means abstinence. Abstaining from food and water in the daytime during Ramazan reminds Muslims that they have to lead their lives with a sense of responsibility. They have to remind themselves that, in the present world, they have to adopt a life of abstinence, taking something and leaving something. This is the true spirit of Ramazan.
Then comes the festival of Eid-ul-Fitr, a symbolic reminder of the fact that one who leads a responsible life in this world will be rewarded with a life of happiness in eternal Paradise. Eid-ul-Fitr also has a social connotation. On this day Muslims go out of their homes, offer a congregational prayer, meet their neighbours, exchange good wishes with other people and enjoy special food. All these activities are reminders of life in Paradise.
Eid-ul-Fitr may be a Muslim festival, but Muslims, like other communities, live in a society, in a neighbourhood. This makes Eid-ul-Fitr automatically a social festival. Therefore, Muslims meet not only with their religious brothers, but also with neighbours of other denominations and with their colleagues at work or in business. It is this social aspect of Eid-ul-Fitr that has led to the practice of Eid Milan. Muslims observe Eid Milan (get together on Eid day) by inviting their neighbours and others to spend some time with them. In this sense Eid-ul-Fitr promotes social harmony.
Like other festivals, Eid-ul-Fitr cannot be observed in isolation. It is natural that the festival begins as a Muslim tradition but, in practice, it turns into a social festival. During their preparation for Eid, they are bound to meet their fellow brethren. Then when they leave their homes to go to mosques, they again meet other members of society. Thus, every activity of Eid-ul-Fitr automatically turns into a social activity. In this sense, the observation turns into a human festival rather than a Muslim festival, sometimes directly and sometimes indirectly.
Eid-ul-Fitr has a form, but at the same time, there is a spirit inherent in all the festivity. In terms of form, it may seem to be a limited festival, but in terms of spirit, it is a universal festival. If Eid-ul-Fitr is observed in its true spirit, it will energise the whole community, bringing people together in harmony and gratitude. Eid-ul-Fitr therefore truly means Eid-ul-Insaan or a festival of humankind.
Source: Spirit of Islam June 2017
Eid al-Adha is the second of the two festivals celebrated by Muslims worldwide. It is not only a celebration but a reminder of the spirit that each believer must adopt in his life. The special day begins with two units of namaz, to remind the believer of his duty towards God, his fellow human beings, and of his pledge to lead a pious life. This festival is a celebration of the Prophet Abraham’s sacrifices in the way of God. The festivities last for three days.
The celebration is a tribute to the Prophet Abraham’s unwavering faith in God. Prophet Abraham is the common patriarch of the Abrahamic religions, including Judaism, Christianity, and Islam. Abraham and his son Ishmael were both Messengers of God. Together, they built the Kabah in Makkah. Abraham established the rites of Hajj—the pilgrimage to Makkah—by calling humankind to the house of God.
God tested Abraham by asking him, in a dream, to sacrifice his son, Ishmael. When Abraham told his son about his dream, the latter replied, “O my father, do as you are commanded; and God willing, you will find me steadfast.” Abraham then led his son for the sacrifice. At that moment God called out to Abraham that he had already fulfilled His command. It had been a great trial of Abraham’s intention and God accepted this as his sacrifice. God sent a ram to be sacrificed instead.
After the fulfillment of God’s commands, Abraham was made a leader of humankind.
Abraham is an example of complete submission and devotion to God. His life embodies the abnegation of his will in obedience to God’s command. Just like Abraham, believers must be ever willing to forsake everything for the greater good.
This great act of Abraham is remembered by all Muslims every year on the 10 Dhul Hijjah (twelfth month of the Muslim lunar calendar), the day that concludes the main rites of the Hajj. On the occasion of Hajj, Muslims from all over the world throng to Makkah to emulate Abraham. There the pilgrims perform the animal sacrifice as Abraham did.
The feast of sacrifice reminds Muslims of Abraham’s readiness to sacrifice his beloved son. In a similar vein, believers reaffirm their belief in God and pledge themselves to parting with their precious belongings, if there is a need for it. The Quran describes these sentiments: “Truly my prayers, my sacrifice, my life and my death all belong to God, the Lord of the worlds.” (6: 162)
At the culmination of the Hajj rites, the pilgrims walk around the Kabah seven times, all the while praying and concentrating only on God. The pilgrims pray in the same language, Arabic, thus fostering universal love and brotherhood during Hajj. Of all the Muslim acts of worship, the Hajj is the most prominent. In one Hadith, the Prophet of Islam called it the ‘supreme act of worship’. It is not just the rituals that make it so, rather it is the spirit in which the Hajj is performed that is important. It is pertinent to relive the true spirit of worship that rests on introspection, self-purification, and embarking on a journey of leading a God-oriented life.
Source: Spirit of Islam September 2020
The spirit of Eid al-Adha is a combination of two important states of mind—modesty through prayer and selflessness through sacrifice.
Prayer inculcates modesty in a person. A Muslim offers two units of namaz in the mosque. Besides the other prayers, the namaz of Eid includes the takbir which is recited more than once. Takbir means ‘God is great.’ The true significance of this takbir is that ‘God is great, and I am not great.’ So, the essence of takbir is modesty. In prayer as in all aspects of our lives, we should relate to God through humility and modesty, as God’s servants.
God is Great, and we are not great. God is the Giver, and we are recipients. In this sense, the only appropriate way to relate with God is through modesty. Even the word ‘Islam’ has the connotation of modesty. The word Islam means ‘submission’ or ‘surrender’. And submission or surrender indicates modesty. This means that Islam is a religion of modesty.
Modesty is, in fact, the culture of the universe. In the vast space, there are numerous bodies, and all of them are moving according to a destined path. They never stray outside their orbit. All the planets and stars, including our earth, are moving in a completely controlled and orderly way. They modestly follow the command of God. None of them ever rebels. None of them goes against the law of nature. They all wilfully submit to the law of nature. The whole universe presents a picture of modesty. Following the dictates of nature and Islam, man must also remain modest, both in front of God and to his fellow human beings.
The second important spirit of Eid al-Adha is sacrifice. This is an annual re-enactment of Prophet Abraham’s actions. Prophet Abraham dedicated his entire life to the cause of God. The full extent of Abraham’s dedication was demonstrated by his readiness to sacrifice even his own son for God. Every Muslim symbolically re-enacts their readiness to sacrifice for the cause of God on this day, as did the family of Abraham—the father, Abraham, the son, Ishmael, and the mother, Hajira. Referring to sacrifice, the Quran states:
“Their flesh and blood do not reach God: it is your piety that reaches Him.” (22:37)
From this verse of the Quran, it is clear that while it appears the animals are being presented before God, in reality, it is human beings who are presenting themselves before Him. In other words, through sacrifice we express our determination to slice off our egos for the sake of God, to sacrifice our own personal interests, and be firmly established in the path of righteousness. It is on these two fundamentals—humility and sacrifice—that the entire edifice of the faith stands.
Source: Spirit of Islam October 2018
Eid al-Adha is celebrated in the Islamic month of Zul Hijjah. ‘Eid al-Adha’ literally means ‘Eid of sacrifice’, as Muslims symbolically sacrifice an animal as an act of ‘qurbani’. It is a symbolic rehearsal of high values of faith, and it is required that these values be translated into practical life all year round.
Two practices are performed by Muslims on Eid al-Adha: congregational prayer in the mosque and the sacrificing of an animal. These two practices reflect the basic spirit of this festival, which is a combination of two important states of mind, modesty through prayer and selflessness through sacrifice.
Prayer inculcates modesty in a person. A Muslim offers two units of namaz in the mosque. Besides the other prayers, the namaz of Eid includes the ‘takbir’ which is recited more than once. Takbir means ‘God is great.’ The true significance of this takbir is that ‘God is great, and I am not great.’ So, its essence is modesty. Believers must modestly follow the command of God.
Animal sacrifice is performed on Eid al-Adha, as an annual re-enactment of Prophet Abraham’s actions. Prophet Abraham dedicated his entire life to the cause of God. The full extent of Abraham’s dedication was demonstrated by his readiness to sacrifice even his own son for God. Every Muslim symbolically re-enacts his readiness to sacrifice for the cause of God on this day. We must understand that a believer is presenting himself to God Almighty through this action. He is promising God that he will sacrifice his own ego for the sake of God, he will act with justice with others for the sake of God, and he will adhere firmly to righteousness.
Source: Spirit of Islam December 2018
The method of divorce over a period of three months was devised so that if the husband, in a fit of anger, wants to divorce his wife but later, when his temper cools down, changes his mind and wants to carry on with the marriage, he can do so. If his utterance of divorce is not out of anger but is a planned step where all possible means of reconciliation have proved futile, and with all sincerity thinks that divorce is the only option left, then he has to wait till the third month in order for it to take effect. This pragmatic method of divorce was followed in the early period of Islam. But towards the end of the period of the first Caliph, Abu Bakr, some men, out of anger, began issuing three utterances of divorce in one sitting. At this time, this practice was an exception, but by the time of the latter half of the period of the Caliphate of Umar, the second Caliph, it had become increasingly common.
In the face of this, and in his capacity as Caliph, Umar decided to take action against this misuse of the law. And so, in the case of some men, he accepted their issuing three utterances of divorce in one sitting as constituting an irrevocable divorce. But, along with this, he also arranged for these men to be punished.
However, this method of divorce remains fairly widespread today, especially in the Indian subcontinent. Men arbitrarily utter the word talaq three times in one breath, often in anger. This is a misuse of Shariah laws and is a grave sin on the part of the husband. This practice has become very common today, and it urgently demands that the position of the Shariah on the matter be clarified.
One way out of this dilemma is to consider that the utterance of the word talaq three times by the husband in a fit of excess emotion or anger to be equal to just one utterance. If the husband was not serious about the divorce, then he can revoke it soon after. And, if he actually wishes to divorce his wife, then he should do it according to the method prescribed by the Quran, over a period of three months.
Source: Spirit of Islam April 2014
Islam allows for only one sort of physical relationship between men and women, and that is in the form of marriage which is announced and publicly known. It is inevitable that differences will arise between the spouses. According to Islam, the way out is not by seeking to wipe out these differences but, rather, to accept them, to seek to reconcile them, or for the spouses to continue to live together despite their differences.
Yet, it sometimes happens that the spouses are unable to properly manage their differences and so decide to go in for a divorce. Divorce has been accepted in Islam as something that can be resorted to in extreme circumstances. At the same time, Islam frowns upon divorce. According to a Hadith, although divorce is permissible, God does not like it.
Islam allows for only one sort of physical relationship between men and women, and that is in the form of marriage which is announced and publicly known.
Very often, divorce is resorted to in anger, and this is why Islam has devised a method to control it. The Quran says that a man can give two revocable utterances of divorce, after which he can retain his wife and stay together on equitable terms or else leave her in kindness (2:229). This is the prescribed method of divorce as laid down in the Quran. Accordingly, a man who intends to divorce his wife should issue the first utterance of divorce in the first month, and the second utterance in the next month. After this, he can revoke his divorce pronouncement if he wants. But in the third month, if he issues the third utterance of divorce, it is irrevocable and the two can no longer be considered husband and wife.
Source: Spirit of Islam April 2014
Talaq has to be uttered three times separately over a three-month period. Saying talaq three times at one time will be counted as one talaq.
Despite all the preventive measures for a divorce, it does sometimes happen that a man acts in ignorance, or is rendered incapable of thinking dispassionately by a fit of anger. Then on a single occasion, in a burst of temper, he utters the word “divorce” three times in a row, “talaq, talaq, talaq!” Such incidents, which took place in the Prophet’s lifetime, still take place even today. Now the question arises as to how the would-be divorcer should be treated. Should his three utterances of talaq be treated as only one, and should he then be asked to extend his decision over a three-month period? Or should his three utterances of talaq on a single occasion be equated with the three utterances of talaq made separately over a three-month period? There is a Hadith recorded by Imam Abu Dawud and several other traditionists which can give us guidance in this matter:
“Rukana ibn Abu Yazid said “talaq” to his wife three times on a single occasion. Then he was extremely sad at the step he had taken. The Prophet asked him exactly how he had divorced her. He replied that he had said ‘talaq’ to her three times in a row. The Prophet then observed, ‘All three count as only one. If you want, you may revoke it.’” (Sunan Abi Dawud, Hadith No. 2196)
Islam prescribed the method of divorce over a period of three months to ensure that it is a well-considered, planned arrangement and not just a rash step taken in a fit of emotion.
Source: Spirit of Islam December 2016
Although Islam permits divorce, it lays great emphasis on it being a concession, and a measure to be resorted to only when there is no alternative. Seeing it in this light, the Prophet Muhammad said:
“Of all things permitted, divorce is the most hateful in the sight of God.” (Sunan Abi Dawud, Hadith No. 2178)
When a man and a woman live together as husband and wife, it is but natural that they should have their differences; it being a biological and psychological fact that each man and woman born into this world are by their very nature quite different from each other. That is why the sole method of having unity in this world is to live unitedly in spite of differences. This can be achieved only through patience and tolerance, virtues advocated by the Prophet not only in a general sense, but, more importantly, in the particular context of married life. Without these qualities, there can be no stability in the bond of marriage.
However, it has to be conceded that life does not always function smoothly. Despite all safeguards, it sometimes does happen that a couple reach a stage of such desperation that they become intent on separation. Here the Shariah gives them guidance in that it prescribes a specific method for separation. The Quran expresses it thus:
“Divorce may be pronounced twice, then a woman must be retained in honour or allowed to go with kindness.” (2: 229)
This verse has been interpreted to mean that a man who has twice given notice of divorce over a period of two months should remember God before giving notice a third time. Then he should either keep his spouse with him in a spirit of goodwill, or he should release her without doing her any injustice.
This method of divorce prescribed by the Quran, i.e. taking three months to finalize it, makes it impossible for a man seeking divorce suddenly to cast his wife aside. Once he has said to his wife, “I divorce you,” both are expected to think the situation over for a whole month. If the man has a change of opinion during this period, he can withdraw his words. If not, he will again say, “I divorce you,” and they must again review the situation for a further month. Even at this stage, the husband has the right to revoke the proceedings if he has had a change of heart. If however, in the third month, he says, “I divorce you,” the divorce becomes final and the man ceases to have any right to revoke it. Now he is obliged to part with his wife in a spirit of good-will, and give her full rights.
This prescribed method of divorce has ensured that it is a well-considered, planned arrangement and not just a rash step taken in a fit of emotion.
Source: Spirit of Islam December 2016
The Prophet of Islam said, “Be God-conscious wherever you are, follow a bad deed with a good deed and it will erase it, and behave with good character towards people.” (Sunan al-Tirmidhi, Hadith No. 1987)
A believer is a peace-loving spiritual person. Having faith and being peace-loving are so closely linked with one another that a believer in all situations will try to keep the peace. He can bear any loss except that of a peaceful environment.
The life a believer wants to lead in the present world is possible only in a peaceful ambience. A state of peace creates a favourable atmosphere for a believer, while a state of turbulence does the very opposite.
Peace and spirituality always demand some sacrifice. That sacrifice is that even if opponents behave disruptively, this has to be ignored in order to maintain a situation of peace. Even if a disturbance of peace is caused solely by others it has to be glossed over so that an atmosphere of peace may be maintained. A believer is always ready to make this sacrifice. He bears all kinds of losses and injustice so that peace may not be disturbed, and so that an environment of peace may prevail.
A believer’s attitude is always constructive. But such an attitude can be maintained only in a state of peace. That is why he keeps the peace at all costs, so that his constructive activities may continue unhampered.
Peace is the religion of the universe. Peace is a universal law of nature. God loves the state of peace. He does not love a state of unrest. It is enough for a believer to love peace. And in no situation should he tolerate any disturbance of the peace.
Source: The Spirit of Islam
One of the lessons the Prophet taught was that we should live among others like flowers, and not like thorns, without giving trouble to anybody. Another of the saying of the Prophet is noteworthy:
“If a believer is not able to benefit others, he must at least do them no harm.” (Musnad Ahmad, Hadith No. 21331)
According to Islam, the person who becomes useful to others leads his life on a higher plane. But if he fails to do so, he should at least create no trouble for his fellow men. For a man to be a really faithful servant of God, he must live either as a giver or as a no-problem person. There is no third option.
Source: Spirit of Islam November 2018
The humanity of a person and the first criterion of his religiosity and spirituality are tested by the way he behaves towards his neighbours. A teaching of the Prophet has been worded thus:
“By God, he is not a believer, by God, he is not a believer, by God, he is not a believer, with whom his neighbours are not secure.” (Sahih Muslim, Hadith No. 46)
The relationship with a neighbour serves as a test of whether a person has human feelings or not, and whether he is sensitive to Islamic teachings or not. If a person’s neighbours are happy with him that is proof of his being a good man, but if his neighbours are unhappy with him that is proof that his behaviour leaves much to be desired.
Today we are living in an electronic age. With the click of a button, we can get in touch with people across the world, see them and hold discussions with them. In this light, we can say that the concept of neighbourhood has been revolutionized in the modern age—people around the globe are now our e-neighbours. Hence the rights that are due to our immediate neighbours, now extend over to our e-neighbours as well. The same concern and desire to aid others living in different parts of the world should well up inside of us when we observe that people are in need of support and sympathy.
This means one of the characteristics of a believer is that he should have love and care for all human beings.
Source: Spirit of Islam November 2018
In this, the mainspring is the concept of accountability. Islam brings man to the realization that God Almighty is omnipresent and omniscient so that he has the feeling that for all his words and deeds—even intentions, he is accountable before Him. And after death he will have to face the divine court of justice, where the whole record of his life will be examined. And then, according to its verdict, he will be sent either to eternal hell or eternal Heaven. This feeling surging within him is so powerful that it shakes the entire human personality. ʿUmar ibn al-Khattab, the second caliph of Islam, admonishes people with these words:
“Reckon yourself before being reckoned with. Weigh yourself before being weighed. And prepare yourself for the Great Appearance on Doomsday.” (Al-Tirmidhi, Hadith No. 2459)
The consciousness of the presence of God activates all of the brain cells of the individual. Therefore, by his own inner compulsion, the believer becomes a man of character and a staunch believer. For him, it becomes impossible to be immoral or unjust or dishonest in his conduct to his fellow men.
Source: The Man Islam Builds
The man Islam aims to build is one in whom a two-fold activity is set in motion at the same time, one form of activity being internal and the other external. A Companion, Abu Huraira reported: The Messenger of God was asked, “What admits most people into Paradise?” The Prophet said, “God-consciousness and good character.” (Sunan al-Tirmidhi, Hadith No. 2004)
A believer is a man who has realized God. God becomes a perpetual incentive for the positive development of the human personality. This helps him to develop spiritually from within. He experiences constant intellectual activity which results in the most intense brainstorming. The intellectual awakening, or intellectual development of a believer is so extensive that he becomes intellectually activated to the highest possible extent.
What is that external factor which stimulates this kind of intellectual activity in the Islamic man? It is good character.
God-consciousness encourages a person to become a person of good character or positive behaviour. Such kind of person not only loves God most, but also loves His creation as well. This positive behaviour on the part of a person, makes him want to share his discovery with others by making people aware of God’s creation plan.
This two-fold activity prevents such a person from succumbing to hatred for and violence against other people. This, further, ensures that their intellectual growth and development will go on uninterruptedly. No situation whatsoever will halt this process and, subsequently, the inner progress of those involved in it will continue ceaselessly.
The result of this twin activity is that the spiritual side of his nature develops in parallel with his intellectual advancement, both processes continue unhampered. On the one hand, there is a strengthening of the moral fibre by which his personality assumes its permanent shape, and on the other, there is a broadening of his intellectual horizons.
Source: The Man Islam Builds
True Islamic character is always marked by humility—the paramount virtue to be cultivated by the believing Muslim. In the words of the Quran:
“The true servants of the Merciful One are those who walk humbly on the earth, and when the ignorant address them, they say: ‘Peace!’ (25: 63)
The above verse makes it clear that true servants of God are humble in their bearing. This is because, having become aware of their own position in relation to God, they have lost all sense of self-importance. Such people are meek in their dealings not only with God but also with their fellow men. That humility is the very essence of an Islamic character is illustrated by this saying of the Prophet of Islam:
“Verily, God has revealed to me that you must be humble towards one another, so that no one oppresses another or boasts to another.” (Sahih Muslim, Hadith No. 2865)
One who has realised God in the true sense of the word loses his sense of self-importance, and becomes a true servant of God, and necessarily is humble towards other human beings.
Source: Islam As It Is
The reality or the essence of faith is discovery of God. When a person becomes aware of God’s existence and apprehends divine realities that is true faith.
Such a discovery is no simple matter. God is the Creator and Lord of all things; He is the One who awards punishment and no one can escape His grasp. The discovery of such a God has a profound effect upon the whole life of the individual. His thinking is revolutionized to the extent that God becomes the centre of all his emotions.
As a consequence, the believer surrenders his being to God. God becomes the centre of all his attention. Now he becomes a person whose life and death are for God alone.
The result of such a faith is that a person’s behaviour throughout his life becomes dyed in the hue of God. When he speaks, he is conscious that God is hearing him and when he walks, he takes care that his way of walking is not of one who struts arrogantly. When he deals with people, he is fearful lest he do anything unjust such as would incur God’s punishment.
As a result of his faith, a person’s entire life becomes oriented towards the Hereafter. In all matters, his eyes are on the Hereafter. In this world, instead of temporary gains, he makes the gains of the Hereafter the centre of his attention. When there are two sides to any matter—the worldly side and the otherworldly side, he ignores the consideration of this world and chooses what would be of value in the life Hereafter.
For him his faith becomes a source of limitless trust in God. At all times and in all events, he puts his trust in God. Faith in essence is to have recognized the Lord, and then make Him a part and parcel of a person’s heart and mind. Then his whole personality, due to the realization of the Lord of the infinite Universe, is transformed into a humble personality. He becomes a new human being.
Source: The Spirit of Islam
The greatest benefit of these modern developments is that for the first time in human history, the age of peace has been ushered in. In earlier periods of human history, bloody battles had to be fought if any end was to be achieved. Everything was decided upon on the battlefield and because of this, a great number of human beings left this world without having performed their due role. In the wake of modern developments, for the first time in human history, it has become possible to achieve any target, great or small, through completely peaceful means.
Through long planning, the Creator had brought about a revolution in human history, which brought the age of war to an end. In this way, it had become possible by using peaceful means to attain all ends in a way that was far better than the violent one which achieved nothing of any value.
This is the greatest achievement of the modern age. Those who adopt the method of war and violence in today's age only demonstrate that they are totally unaware of the modern developments of history. This crass ignorance is reflected in their reckless use of arms. By stooping to violence, they have committed the most heinous crime in history.
In such a situation, those who in the twenty-first century have abandoned the peaceful method and opted for the strategy of guns and bombs, are only proving that all they can carve out for themselves and others is a history of death and destruction, and in the Hereafter this verse of the Quran will apply to them:
“Those of you who act thus shall be rewarded with disgrace in this world and with a severe punishment on the Day of Resurrection.” (2:85)
Source: The Age of Peace
There are two aspects of Western civilization that make it a benefactor for all humanity. One pertains to the intellectual revolution brought about in the social and political world. For instance, one major step forward was the replacement of monarchy by democracy. The other side pertains to the benefits introduced by modern means of communication. This has given people a thorough knowledge of geography and facilitated travel from one place to another. The printing press too has greatly facilitated the dissemination of ideas across the whole world. Electronic technology has, indeed, turned the whole world into a global village. Now it has become possible to speak from one part of the globe and be heard and watched across the world.
The evolution of Western civilization has two sides to it. One pertains to the intellectual revolution brought about in the social and political world. For instance, one major step forward was the replacement of monarchy by democracy. The other side pertains to the benefits introduced by modern means of communication. This has given people a thorough knowledge of geography and facilitated travel from one place to another. The printing press too has greatly facilitated the dissemination of ideas across the whole world. Electronic technology has, indeed, turned the whole world into a global village. Now it has become possible to speak from one part of the globe and be heard and watched across the world. All these opportunities can be used to make people aware of Islamic teachings.
Source: The Age of Peace
In the modern age, Western civilisation greatly benefited Islam. It is this aspect which is mentioned in the following tradition of the Prophet:
'God will certainly support His religion with the fajir or non-believer.' (Sahih Bukhari, Hadith No. 3062)
Fajir here means a secular person. This saying of the Prophet is, in fact, a prediction of the emergence of Western civilization which, in essence, was pro-human. That is, it would benefit all of mankind as well as the divine religion.
Western or modern civilization is not the property of a certain race or community. It owes entirely to the discovery of hidden natural laws and the development of a technology that benefitted and still benefits the entire humanity. For example, the discovery of the laws of nature introduced a new age of communication, from which everyone benefitted, including the proponents of the religion of Islam.
Source: The Age of Peace
The Western civilisation is truly our benefactor. There are several verses in the Quran that make predictions of future events. For instance, the prediction of the victory of the Romans over Sassanid Persia (The Romans, 30:1-2). This prediction was fulfilled within ten years, as mentioned in the Quran. But of greater significance is the prediction in the Quran which clearly applies to the rise of Western civilization—a pro-human civilization—in the later period of human history:
'We shall show them Our signs in the universe and within themselves, until it becomes clear to them that this is the Truth.' (41:53)
This verse clearly foretells the developments which took place in Western nations one thousand years after the revelation of the Quran. This civilization of the West was, in reality, based on science. There are two aspects to this: the theoretical and the practical, or applied aspect.
Source: The Age of Peace
