Speaking Tree| TOI | April 2, 2011

Rational thinking means reason-based thinking. It is the kind of thinking that is based on proven facts. It is based on sound reason. We tend to let our heart rule our thinking and this can cloud our judgement. We need to control our emotions and understand the realities of life objectively; only then will we be able to develop rational thinking.

This is also a myth. Internet does not have information; it has information jungle. You will have to use your mind in that jungle in terms of what you take and what you leave.

Information explosion has actually led man to confusion. If you put a query on the internet, it opens a jungle of information for you and never gives a straight answer. I will give an example. I read the English newspaper every day. The articles featured in the editorial are marred by confusion. In news, I get some ideas but in views I get no ideas, only confusion is passed on. So much information is stored that sorting and understanding is a difficult proposition. People are busy in their jobs and it is not possible for them to leave it all aside and devote themselves to find appropriate information.

"I have reached my present position by climbing a ladder and not by coming up to it in a lift." This observation was made by a tailor who had started with nothing but his own two hands and the will to work, and who had become eminently successful in his line of business. "Making a good coat is not child's play. The whole process is so complicated that without detailed information as to how to proceed, long experience and a high degree of skill, it is almost impossible to accomplish. It is only after a lifetime of hard work that I have succeeded in running a prosperous shop in the city."

The tailor went on to explain how he had served his apprenticeship under the guidance of an expert tailor. Just learning the art of cutting and sewing had taken him five long years. When he opened his own little shop, he discovered that he had difficulty in giving his customers a good fitting. This was because during his apprenticeship he had never really grasped the fact that people could be of such different shapes and sizes. He therefore set himself to the task of studying human anatomy, but it was only after many years of effort that he could make a coat with an absolutely perfect fitting. He eventually became so expert in this that he could even give perfect fittings to those who unfortunately suffered from deformities-such as hunchbacks. "In any type of work, there are many things which one has to learn on one's own. Often one cannot foresee these things at the outset, and each obstacle has to be overcome by hard work and ingenuity."

The tailor talked of many things of this nature concerning his skills, and it seemed to me as though I were listening to a lecture on the building of the nation by some very experienced person.

In truth, the only way to solve our economic and social problems is to follow the example of the tailor. After this initial apprenticeship, he had gone ahead and done things on his own. He had gone up by the stairs and not by the lift. There are no buttons, which you can just push and then automatically reach your goals. You can only make progress step by step. Progress can seldom be made by leaps and bounds. By means of the ladder you can progress even to the stage of owning the lift, but you cannot make a success of your life by starting with the lift and expecting it to do everything for you.

Present-day clerics are no different from the common man, they too have become emotional. A cleric called me and told that another cleric said in a speech, "If you disrespect me, I would say nothing, if you disrespect Muslims, we would say nothing but if you disrespect the Prophet, we would not be able to bear it!" Throughout the world, I have not found any cleric who is an exception to this because all are seething with negative emotions.

Avoidance of friction is one of the most important principles of life. Such avoidance means refraining from retaliation on occasions of complaint and dissension.

By temperament, all men and women differ from one another in many ways. Everyone has experienced the disagreeable situations, arising from such differences. In social life, be it inside or outside the home, it is but natural that unpleasantness should occur from time to time. This is unavoidable.

Now whenever any negative situation arises one way of dealing with it is a head-on clash, i.e. an attempt to solve the problem by direct confrontation. Such attempts are abortive as they only aggravate the problem. In no way will they improve matters.

Islam tells us that on such occasions we should adopt the policy of avoidance. That is, instead of behaving violently and fighting, we should opt for the course of tolerance and forbearance; instead of combating violence with violence, we should adopt the policy of avoidance; remaining united in spite of differences.

According to Islam, it is not only a point of social behaviour but an act meriting great reward. Living with people, and observing their principles are acts which would deserve a reward in normal circumstances, but when one continues to be well-behaved in spite of differences and grudges, by curbing negative sentiments, then the reward is increased manifold. Those who sedulously avoid friction will be counted by God among the possessors of a superior character.

For the human character to retain its superiority there must be staunch and unceasing adherence to the principle of avoidance.

Tolerance is a noble humanitarian and Islamic virtue. Its practice means making concessions to others. Intoler-ance, on the other hand, means showing a self-centered unconcern for the needs of others. Tolerance is a worthy, humane virtue, which has been described in different terms in the Shariah: for instance, gentle behaviour, showing concern for others, being soft-hearted, being compassion-ate.

When true God-worship and religiosity is born within a person, he reaches above all those evils, which emanate from selfishness. Instead of living within the confines of the self, he begins to live in the world of reality. The truly pious person begins to look upon people with love and compassion. He does not expect anything from anyone, that is why even when others differ from him or do not behave well towards him, he continues nevertheless to make concessions to them, and continues to be tolerant towards them.

Tolerance implies unswerving respect for others, whether in agreement or disagreement with them. The tolerant man will always consider the case of others sympathetically, be they relatives or friends, and irrespective of the treatment he is given by them, be it of a positive or a negative nature.

Tolerance means, in essence, to give consideration to others. In social life, friction between people does occur in every society, differences arising from religion, culture, tradition and personal tastes persist. In such a situation the superior course of action is to adopt the ways of concession and large-heartedness without any compromise of principle.

That is to say that the pious man should be a man of principle as far as he himself is concerned, but should be tolerant towards others. He should judge himself in the light of the ideal but in the matter of his fellow men he should show tolerance and broad-mindedness. This being inseparable from human gentility and nobility, Islam aims to produce this fine human quality of gentlemanliness by preaching tolerance.

Taqwa means piety, that is, leading a life of caution and restraint in this world.

Umar Farooq, the second Caliph once asked a companion of the Prophet what taqwa was? He replied, "O leader of the believers, have you ever crossed a path which has thorny shrubs, on both sides?" But the companion instead of replying asked another question, "What did you do on such an occasion?" Umar Farooq replied, "I gathered my clothes close to me and moved ahead cautiously." The companion said, "This is the stuff of taqwa."

The present world is a testing ground. Here, various kinds of thorns have been scattered for the purpose of testing man, such as negativity, false issues raised by non-serious people, the lure of worldly things. Besides these, there are many unpleasant occurrences, which disturb people's minds and lead them away from the path of virtue.

All these things are like thorny shrubs lining both sides of the path of life. At any moment it is feared that man may embroil himself in these thorns and then instead of going forward, remain entrapped in these snares of life.

In such a state of affairs the wise man is one who travels the paths of life by gathering up his clothes to avoid becoming, entangled in these unpleasant snares. In this way, he is able to continue his journey unhampered. Yet at all times he must remain conscious of the fact that he must protect himself. He has to adopt the path of avoidance, not of entanglement.

Man has been created with an upright nature. If no hindrance comes in the way, then every man will, on his own, take the right course. That is why; the utmost precaution must be taken against allowing unnatural obstacles to come in the way.

Then, guided by this upright nature, man will continue to walk along the right path until he meets his Lord.

Traditional religion means form-based religion. Form-based religion cannot lead to the required result. According to me, we need is to revive the spirit of religion, rather than the form of the religion. Rituals are a relative part of the religion and spirit is its real form.

Material attainments should be done for fulfilling needs and not for providing luxury. Man must know the difference between need, comfort and luxury. Sufis prescribe complete abstinence. I do not subscribe to complete abstinence. According to my understanding, materialism should be adopted so long as it fulfils the need.

Attaining luxurious living should not be the goal of striving for materialism. Here I would also like to clarify that comfort and luxury are not haraam (prohibited by religion) but they kills time, energy and money. Therefore, one who makes comfort and luxury his goal will do so at the cost of his intellectual development.

When the Prophet emigrated to Madinah, Abdullah ibn Ubayy and his followers put all kinds of obstacles in the Prophet's path, doing all they could to sabotage his mission. Then came the Battle of Badr, when the great leaders of the Quraysh were slain. "There is no stopping Islam now," agreed Abdullah ibn Ubayy and his companions. They then put up a facade of entering Islam, but, insincere in their path, they soon took to plotting against Islam.

There is a common belief that Islam gives a higher status to men in comparison to women. This is misconception in the truest sense of the word.

Contrary to the common misconception that Islam holds men superior to women, Islam actually gives equal status to women as that of men. The Quran says:

"You are members, one of another." (3:195)

This means that there is no difference between the two as regards status, rights and blessings both in this world and in the Hereafter.

The following Hadith gives an apt description of the role of women:

Men and women are two equal halves of a single unit. (Al Tirmizi)

We see that both the sacred scriptures of Islam make it clear that neither sex is inferior or superior to the other. However, studies in biology and psychology show that the sexes are different in nature, each being designed for a different purpose. So, the Islamic maxim runs:

Equal in respect, but different in role.

Each being equal has a different sphere of action. That is, in making their contribution to social activity, the men undertake whatever is harder, while the women deal with whatever is lighter.

The Quran says that men are in charge of, that is, they are 'maintainers' of women (4:34). This leads to a common misconception that Islam gives a higher status to men then women. According to this verse of the Quran, it does not mean that men have a distinctive status over women - being maintainers of women has never been intended as a form of discriminatory treatment, it rather concerns the practical management of the home, for which the man is held responsible. However, this does not mean that a woman will never be allowed to shoulder these responsibilities. If she finds that she can bear this burden, no objection will be raised from any quarter. One example of this can be found in the Quran with reference to the people of Sheba. They lived in Yemen. The famous dam of Marib made their country very prosperous and enabled it to attain a high degree of civilization. The Quran tells us that they were ruled by a woman (27:23) without disapproving of her rule. Bilqis, the Queen of Sheba was very wise and sagacious, even more so than the men in her court. She did not want to embroil her country in war, while the men advised her to confront her enemies, namely, Solomon's army. Abdullah Yusuf Ali writes:

"In Bilqis we have a picture of womanhood, gentle, prudent, and able to tame the wilder passions of her subjects."

It is an accepted principle with the commentators of the Quran that when the Quran reports something without any disapproval, that means that has been approved of by the Quran.

So when we look at this incident in the light of the Quran, we find the status of woman even higher than that of men. A woman is in charge of men and she has shouldered this responsibility with greater efficacy.

Thus the example of the Queen of Sheba having found mention in the Quran shows that rulership is not man's monopoly. A woman can be a 'qawwam' over a man and the Quran has itself testified to it.

In fact, in the early period of Islam, both the sexes were fully active in different fields of life, from housework to agriculture and horticulture; and from worship in the mosque to the battleground. Everywhere women were visible and active. Gradually there came about a division of labour, which is justifiable not only biologically and physiologically, but also in terms of the ensuing social benefits. One such important benefit is that they can see each other's lives objectively, without that personal involvement which tends to cloud their judgment and lead to a damaging emotionalism. They are better able to counsel each other coolly and wisely, to give moral support at critical moments, and to offer the daily encouragement with which every successful union should be marked.

In Islamic history, there are many examples of women giving invaluable help to their husbands in critical situations. One of the most notable was Khadijah, the wife of the Prophet of Islam who successfully brought the Prophet back from a state of fear and trembling to a state of normalcy after his receiving the first divine revelation in the solitude of the Cave of Hira from the Archangel Gabriel. She was able to reassure him that his life was not, as he feared, in danger, as she herself was emotionally detached from the incident. She observed: "God will surely never forsake you. You are kind to your kin; you always help the weak; you take care of whoever crosses your threshold; you solace the weary; you speak the truth." The reassurance that Khadijah gave to the Prophet of Islam on this occasion was one of the most significant contributions to the furtherance of Islam.

Then it occurred to Khadijah that she had best make enquiries of some learned Christians, who, well versed as they were in the scriptures, were bound to have knowledge of revelation and prophethood. She went first to a rahib (hermit) who lived near Mecca. On seeing her, the priest asked, "O noble lady of the Quraysh, what has brought you here?" Khadijah replied, "I have come here to ask you about Gabriel." To this the rahib said, "Glory be to God, he is God's pure angel. He visits prophets: he came to Jesus and Moses." Then Khadijah went to another Christian called Addas. She put the same question to him, and he too told her that Gabriel was an angel of God, the very same who had been with Moses when God drowned the Pharaoh. He had also come to Jesus, and through him God had helped Jesus.

Then Khadijah hastened to Waraqah ibn Nawfal, a Christian convert who had translated part of the Bible into Arabic. When she had finished telling him of what Muhammad had seen and heard, Waraqah exclaimed, "Holy, holy! By the Master of my soul, if your report be true, O Khadijah, this must be the great spirit who spoke to Moses. This means that Muhammad must be the Prophet of this nation." On a subsequent visit, Khadijah brought Muhammad to meet Waraqah ibn Nawfal. Muhammad related the events exactly as they had taken place and, when he had finished, Waraqah said, "By the Master of my soul, I swear that you are the same Prophet whose coming was foretold by Jesus, son of Mary." But then Waraqah sounded a note of warning: "You will be denied and you will be hurt. You will be abused and you will be pursued." He nevertheless immediately pledged himself to the Prophet: "If I should ever live to see that day, I should surely help you."

Thus we can say that Islam does not hold women inferior to men. Islam considers men and women as equal in respect, but different in role.

We seldom hear the adherents of other religions complaining about their faiths being misunderstood. For instance Hindus, Buddhists and Christians do not hold that their respective religions are badly understood. One reason is that they do not mix their religions with communal politics, and do not generally try to advance their own worldly interests in the name of their religions-as present-day Muslims are doing on a large scale.

One who studies Islam, directly from its sacred scriptures, is astonished to find that the original Islam is totally different from what it is now generally held to be. Other religions are known to people as they are; hence the need to rediscover them does not arise. The problem of misapprehension applies therefore exclusively to Islam. There is a great need to study Islam from its original scriptures in order to re-discover it in its original form. In modern times many books have been published with the aim of removing misunderstandings about Islam. One title is as follows: 'Islam, the Most Misunderstood Religion'.

But titles such as these are not in accordance with the actual state of affairs. These books start with the premise that non-Muslims have mistakenly come to regard Islam as a religion of intolerance and violence and then they attempt to remove these misapprehensions. But the actual question to be addressed is why there should ever have been such misunderstanding. It has to be conceded that it is based not on some allegation but rather on the fact that the Muslims of today, in almost every country, repeatedly display violence and intolerance towards others. They have adopted this course of action in the name of Islamic movements or Islamic Jihad. Were Muslims to do so in the name of their own communal interest and people attributed that to Islam, this would amount to misunderstanding based on an allegation. But when Muslims themselves attributed their activities to Islam, it becomes a case of proper understanding and not that of misunderstanding.

Furthermore, the educated class of modern times is obsessed with the concept of anthropology, which treats religion as a social phenomenon instead of as a vehicle for revealed truth. Therefore, according to their way of thinking, they naturally come to regard the activities of Muslims to be Islam itself. And their thinking is further confirmed when they find that Muslims engage themselves in these activities in the very name of Islam.

The first phase, following in the footsteps of the Prophet was given the utmost importance but in later times, the Prophet was glorified as a national hero, so that Muslims might assert their own superiority over other nations. While the thinking of the first generation was that they could earn paradise only on the basis of their personal deeds, the people of the later period came to hold that mere association with the Ummah (community) was enough to secure them paradise. People of the first generation turned to the original texts as preserved in the Qur'an and Sunnah to seek guidance in every matter; while people of the later generation referred to the commentaries and interpretations produced afterwards. In the first phase self-reckoning and criticism were appreciated, but in later times criticism became a taboo as Muslims became reluctant to accept their own faults, considering themselves above any shortcoming.

Due to these differences, the religion of the first phase of Islam became an unknown religion for the people of the later phase. Indeed, when they were called to the religion of the first phase, they found it so unfamiliar to their thinking and practices that they became dire opponents of such a call.

I believe that it is Arab anarchy, nothing more. There is no base for it; it is only a reaction. Dictatorship was present in these countries since long. However, now they have risen and are standing against their dictators. So, it is a matter of reaction. No positive result can be brought about through reaction.

It must be understood that there is a process which must be followed. First, people must be educated, institutions should be established and journalism should be encouraged. This would prepare people's minds and they would change the way they think. Only when all these stages have taken place can a political change reap positive results. Mere anarchy/ coup cannot lead to any positive result. Americans have coined the term 'Arab spring', thinking that is will bring democracy, but no such thing will come, except anarchy. We need a base for bringing in democracy.

Speaking Tree| TOI | April 2, 2011

Rational thinking means reason-based thinking. It is the kind of thinking that is based on proven facts. It is based on sound reason. We tend to let our heart rule our thinking and this can cloud our judgement. We need to control our emotions and understand the realities of life objectively; only then will we be able to develop rational thinking.

This is also a myth. Internet does not have information; it has information jungle. You will have to use your mind in that jungle in terms of what you take and what you leave.

Information explosion has actually led man to confusion. If you put a query on the internet, it opens a jungle of information for you and never gives a straight answer. I will give an example. I read the English newspaper every day. The articles featured in the editorial are marred by confusion. In news, I get some ideas but in views I get no ideas, only confusion is passed on. So much information is stored that sorting and understanding is a difficult proposition. People are busy in their jobs and it is not possible for them to leave it all aside and devote themselves to find appropriate information.

Source: The Seeker’s Guide

This is a romantic idea, which was propounded by Karl Marx. He said that all the labourers of world are united against colonial powers. But when the Second World War took place, all the labourers supported their own country. This is most natural that where I have been brought up and raised, I would love that land more than any other. Global citizenship is therefore an unnatural concept.

Source: The Seeker’s Guide

In social sense, good character is "predictable" character. That is, other members of the society are able to predict the response of such a person. It means that people know that if such a person is trustworthy and will not commit fraud. If he is criticized, he would not be angry. Instead he would remain patient and reflect. Such level of predictability would make an individual a good character in the society.

Good character is the sum of personal virtues, which guarantees correct and agreeable behaviour in daily social interaction. A person of good character will invariably conform in his behaviour to a strict code of ethics.

What should be the underlying principle of this code of ethics? According to a hadith it is simply this-you should like for others what you like for yourself, that is, you should treat others just as you want to be treated by others.

Everyone likes to be addressed with good manners and pleasing words. So everyone should speak gently to others. Everyone wants his existence to be problem-free, so he should avoid creating problems for others.

Everyone wants others to deal with him in a sympathetic and cooperative manner. So what everyone ought to do while dealing with others is to give them his full sympathy and cooperation.

This standard of ethics is very simple and natural. It is so simple that anyone may easily learn it, be he literate or illiterate, able bodied or disabled, and regardless of his likes and dislikes. This hadith has given such a criterion for human ethics that no one can find difficult to understand. In this way Islam has set forth, in the light of everyone's personal experience, what behaviour may be indulged in and what behaviour has to be refrained from.

According to another hadith, the best of us is one who is best in moral character. Accordingly, becoming a good human being has nothing ambiguous about it. Its simple formula is that of avoidance of double standards. One who lives his life by this formula is indubitably a person of the highest moral character.

In mutual dealings in social life, it often happens that a person gives his word to another. There is apparently no third person or group between the two, yet there is always a third present and that is God who is the supreme witness. That is why every promise becomes a divine promise.

Man should, therefore, be extremely sensitive about giving his word. His conviction is that every commitment made between two persons is under the watchful eyes of God, and that he will be accountable for its fulfillment in the court of God. This compels him to be highly responsible as regards his promises. Whenever he gives his word to anyone he makes a point of keeping it.

People who invariably fulfill their promises are predictable characters in a society, and give their society that particular quality which exists on a vast scale throughout the universe. Every part of this universe is functioning with the most exact precision. For instance, we can learn in advance about any star's or planet's rotation and where it will be moving after a hundred or even a thousand years. Similarly, we know in advance what the boiling point of water will be. In this way the entire universe evinces a predictable character.

Many other virtues come in the wake of the regular fulfillment of promises. One of these is mutual trust. In a society where mutual trust exists, there is no discord and dissension between the people; there is an atmosphere of confidence and peaceability as there is no fear of promises being broken.

Readiness to fulfill promises is a commendable trait and it is spirituality that makes man the possessor of this highest of human virtues.

Abdullah Bin Umar said that the Messenger of Allah said: The foundation of Islam has been laid on five principles; to bear witness that there is no God but Allah and that Muhammad is His prophet; to offer prayer (Namaz); to give alms (Zakat); to perform Hajj and to keep fast during Ramzan.

According to this Hadith, these five principles form the pillars of Islam. Like a mansion stands on pillars so does Islamic faith on these tenets. Outwardly these five principles are names given to certain practices, like, to repeat the words accepting the oneness of God and the prophethood of Muhammad, to go through the rituals of the prayers (Namaz), to give the prescribed amount of alms (Zakat), to perform the Hajj and to observe the fast of Ramzan. But the manifestation of these rituals is not the sole aim; it is spirit behind them, which is the real aim. Outward manifestation is just one part of the truth, the best way to observe these rituals is in which you get to the reality.

The same principle applies to the other things in this world as well. Take the telephone for instance. As everyone knows the telephone has a definite form. But the form itself is not what is expected of a telephone. Telephone for the sake of telephone is meaningless. Telephone is meant for establishing contact. When you say that you have a telephone it does not imply that you have the shell of a telephone. What it really means is that you have an instrument through which you can establish contact anywhere in the world and talk to distant people.The same thing applies to the five principles of Islam. These principles are principles of Islam only as long as their manifestation and spirit are interwoven. Without the spirit, the form is as good as its not being there at all.

The spirit of Faith. This is the first pillar of Islam. For its manifestation one is required to utter his faith in oneness of God and the prophethood of Muhammad. But its spirit lies in its acceptance. Through this article of faith a man accepts God and all His attributes. He also accepts that God has sent Muhammad to this world as the eternal guide for all the mankind. If this reality reaches one's heart, it becomes a part of his being. His heart opens to the truth and reality. He is transformed into a man who will overcome any obstacle to reach the truth.

The spirit of Salah. Its manifestation is the daily five times prayers but the spirit is humility. A man performing the salah bows before his Creator and thereby creates a sense of humility within himself. A man who is fired by this spirit, will be devoid of pride and ego. He will develop a quality of humility and will be far removed from false sense of pride and importance.

The spirit of Zakat. Its manifestation is giving a fixed amount in alms annually, but the spirit behind is the service of mankind. A man who gives alms will develop a zeal in himself to do good to the others. He would like to live a life which is most useful to the others.

The spirit of Hajj. Its manifestation is the annual ritual. But its spirit is the unity and solidarity. A man who performs the Hajj in its real spirit, will do away with the feelings of opposition. He will live in unity and harmony even in the face of provocation.

The spirit of Fasting. Its manifestation is fasting in the month of Ramzan. But the spirit is to endure. A man who keeps fast will soon learn to tolerate even unpleasant situations. He will ignore what may be objectionable and concentrate on positive aspects of the matter.

Those who adhere to these five pillars of Islam only to the extent of their manifestations, will find that their lives are devoid of the spirit of these pillars.

For example they will repeat the words accepting the oneness of God and the prophethood of Muhammad, but beyond these words when they are confronted with truth, they will not accept it, because they have not understood the spirit of what they repeat. They will go through the ritual of prayer (Namaz) but once outside the mosque they will not be able to display the humility in their interaction with others. The reason for this is that they have not imbibed the spirit of Namaz.

Likewise those who take out a fixed amount as alms (Zakat), will not show any compassion while dealing with others. Because the spirit of Zakat is missing. They will go for Hajj, perform the rituals and come back. But they will not be ready to ignore the complaints of the others and forge a unity because the true spirit of Hajj has not touched them. During the month of Ramzan, they will keep the ritual fast. But when they are required to show patience, they will be found lacking. They will be easily provoked. The reason for this is that they have not understood the spirit behind the fasting.

Anyone who has adhered to the five pillars of Islam is a faithful and a Muslim. He has made himself entitled to God's bounty, in this world as well as in the world hereafter. But the five pillars of Islam have to be accepted in their manifestations and spirits. The rewards, which have been promised, are for their complete and not partial adherence.

Q-What is Prayer?

Man has been advised in the Qur'an to be steadfast in his prayer, for prayer fends away indecency and evil. When the Prophet of Islam was asked about this verse he said: If a person's prayer does not fend away indecency and evil then his prayer is not really prayer at all.

What is prayer? It is to remember the fact that man is living before a God who-though man cannot see Him-can see man. Whoever leaves the mosque with this fact firmly embedded in his mind cannot live forgetful of God. In prayer man testifies to the fact that God is the greatest of all beings. If one is truthful in one's testimony, then one will not claim greatness for oneself when one has finished praying. Whatever one recites in prayer is a covenant before God that one will keep his commandments; then how is it possible that one should leave the mosque and treat people with arrogance and contumacy? The actions of prayer are a manifestation of the fact that one's heart is full of fear and love for God. How can one claim to be full of fear and love for God in the mosque, and then live as if one knows neither fear or love for Him when one goes outside?

If one prays in the true spirit of prayer, then one's prayer will surely fend away indecency and evil. But if one's prayer is devoid of spirit, then it will be no more than a perfunctory action, which has no connection with one's real life. It will be prayer in form, but not in reality: for it will not fend away indecency and evil.

It is as if one were to say: a son who stays lying down while he sees his father standing does not respect his father; a brother who sees his sister hungry and does not give her something to eat is not really a brother at all; the friendship of a person who hears of his friend's death and does not stop laughing is not really friendship at all.

Q-What is Zakat?

Zakat, or the alms-tax, is one of the five basic tenets of Islam. Its payment is obligatory, at the rate of 2.5%, on all wealth that is subject to growth: Eight categories of people, eligible to receive Zakat, have been specified in this verse of the Qur'an:

Alms shall be used only for the advancement of God's cause, for the ransom of captives and debtors, and for distribution among the poor, the destitute, wayfarers, those that are employed in collect-ing alms, and those that are converted to the faith. That is a duty enjoined by God. He is Wise and All-knowing. (9:60)

So, as is clear from this verse, one of the ways that Zakat can be spent is "for the cause of God." Though the words of the Qur'an are general, the consensus of Muslim theologians is that they refer to holy war: it is those who are voluntarily engaged in holy war, and have not been appointed any salary by the government, who should receive alms given "for the cause of God." (Fiqh-us-Sunnah, Vol. I, p. 393)

If we accept this interpretation, then it means that the instruction to give Zakat "for the cause of God" may, to all intents and purposes, be misapplied. This form of voluntary participation in wars was only possible in ancient times; under modern conditions there is no question of it. In the present age war has become so complicated and technical that only those who have received regular training are able to take any real part in it: to allow untrained people to enter the field of battle is tantamount to inviting defeat. In other words, only those who are employed by the government can participate in war now a days. According to this interpretation, the above injunction is really no longer applicable.

The words "for the cause of God" are general in their application. They include any task that is performed for God's cause, being especially applicable to that work which the Qur'an calls "calling to the service of God." The true objective of Islam is preaching, not fighting. Calling people to submit themselves to God is the Islamic point of departure; war is only resorted to when the other party starts hostilities, and forces the preachers of Islam to take up arms to defend themselves.

The Egyptian scholar, Rashid Raza, has noted in his commentary of the Qur'an that the words "for the cause of God" are equally applicable to those who strive to spread the word of God.

The best way to give alms "for the cause of God" in the present age, is to contribute to the training of preachers, and to their dispatch by Islamic organizations to non-Muslim lands, and to continue to give financial support to these preachers, just as non-Muslims do for the propagation of their religion. (Tafseer Manar)