Dr. Israr Ahmed, (Urdu: اسراراحمد, born April 26, 1932) is a Pakistan-based Muslim religious figure who has been described as well-known among Muslims in Pakistan, India, the Middle East, and North America.[1] Born in East Punjab, (now part of Haryana) in India, the second son of a government servant, he is the founder of the Tanzeem-e-islami, an off-shoot of the Jamaat-e-Islami.
He has spent the "last forty years" actively engaged in "reviving the Qur'an-centered Islamic perennial philosophy and world-view" with "the ultimate objective of establishing a true Islamic State, or the System of Khilafah." [1] Ahmed is skeptical of the efficacy of "parliamentary politics of give-and-take" in establishing an "Islamic politico-socio-economic system" as implementing this system is a "revolutionary process".
Early life and education
Dr. Israr Ahmad was born on April 26, 1932 in Hisar (a district of East Punjab, now a part of Haryana) in India, the second son of a government servant. He graduated from King Edward Medical College (Lahore) in 1954 and later received his Master's degree in Islamic Studies from the University of Karachi in 1965. He came under the influence of Abul Ala Maududi as a young student, worked briefly for Muslim Student's Federation in the Independence Movement and, following the creation of Pakistan in 1947, for the Islami Jamiyat-e-Talaba and then for the Jamaat-e-Islami. Dr. Israr Ahmad resigned from the Jama`at in April 1957 because of its involvement in the electoral politics, which he believed was irreconcilable with the revolutionary methodology adopted by the Jama'at in the pre-1947 period.
Religious work
While still a student and an activist of the Islami Jami`yat-e-Talaba, Dr. Israr Ahmad became a Mudarris (or teacher) of the Qur'an. Even after resigning from the Jama`at, he continued to give Qur'anic lectures in different cities of Pakistan, and especially after 1965 spent a great deal of time studying the Quran.
In 1967 Dr. Israr Ahmadin wrote “Islamic Renaissance: The Real Task Ahead”, a tract explaining his basic belief. This was that a rebirth of Islam would be possible only by revitalizing Iman (faith) among the Muslims -- particularly educated Muslims -- and the propagation of the Qur'anic teachings in contemporary idiom and at the highest level of scholarship is necessary to revitalize Iman. This undertaking would remove the existing dichotomy between modern physical and social sciences on the one hand, and Islamic revealed knowledge on the other.
In 1971 Ahmad gave up his medical practice to devote himself full time to the Islamic revival. In 1972 he established or helped establish the Markazi Anjuman Khuddam-ul-Qur'an Lahore, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991.
Dr. Israr Ahmad first appeared on Pakistan Television in 1978 in a program called Al-Kitab; this was followed by other programs, known as Alif Lam Meem, Rasool-e-Kamil, Umm-ul-Kitab and the most popular of all religious programs in the history of Pakistan Television, the Al-Huda, which made him a household name throughout the country.[citation needed] Although he did not like to receive it personally, Dr. Israr Ahmad was awarded Sitara-i-Imtiaz in 1981. He has to his credit over 60 Urdu books on topics related to Islam and Pakistan, 9 of which have been translated into English and other languages.
While still a student and an activist of the Islami Jami`yat-e-Talaba, Dr. Israr Ahmad gained considerable fame and eminence as a Mudarris (or teacher) of the Holy Qur'an. Even after resigning from the Jama`at, he continued to give Qur'anic lectures in different cities of Pakistan, and especially after 1965 he has, according to his own disclosure, invested the better part of his physical and intellectual abilities in the learning and teaching of the Qur'anic wisdom.
Dr. Israr Ahmad wrote an extremely significant tract in 1967 in which he explained his basic thought — that an Islamic Renaissance is possible only by revitalizing the Iman (true faith and conviction) among the Muslims, particularly their intelligentsia. The revitalization of Iman, in turn, is possible only by the propagation of the Qur'anic teachings and presenting the everlasting wisdom of the Book of Allah (SWT) in contemporary idiom and at the highest level of scholarship. This undertaking is essential in order to remove the existing dichotomy between modern physical and social sciences on the one hand and the knowledge revealed by Almighty Allah (SWT) on the other. This tract is available in English as “Islamic Renaissance: The Real Task Ahead”.
Dr. Israr Ahmad gave up his thriving medical practice in 1971 in order to launch a full-fledged and vigorous movement for the revival of Islam. As a result of his efforts, the Markazi Anjuman Khuddam-ul-Qur'an Lahore was established in 1972, Tanzeem-e-Islami was founded in 1975, and Tahreek-e-Khilafat Pakistan was launched in 1991.
Dr. Israr Ahmad first appeared on Pakistan Television in 1978 in a program called Al-Kitab; this was followed by other programs, known as Alif Lam Meem, Rasool-e-Kamil, Umm-ul-Kitab and the most popular of all religious programs in the history of Pakistan Television, the Al-Huda, which made him a household name throughout the country. Although he did not like to receive it personally, Dr. Israr Ahmad was awarded Sitara-e-Imtiaz in 1981. He has to his credit over 60 Urdu books on topics related to Islam and Pakistan, 9 of which have been translated into English and other languages.
In the context of Qur'anic exegesis and understanding, Dr. Israr Ahmad is a firm traditionalist of the genre of Maulana Mehmood Hassan Deobandi and Allama Shabeer Ahmad Usmani; yet he presents Qur'anic teachings in a scientific and enlightened way, being also a disciple of Allama Iqbal and Dr. Muhammad Rafiuddin, and also because of his own background in science and medicine. Concerning the internal coherence of and the principles of deep reflection in the Qur'an, he has essentially followed the thinking of Maulana Hameed Uddin Farahi and Maulana Ameen Ahsan Islahi, though even here he has further developed their line of argument. Dr. Israr Ahmad believes in a dynamic and revolutionary conception of Islam, and in this regard he is a disciple of Maulana Abul Kalam Azad and Maulana Sayyid Abul A`la Maududi.
For the last forty years or so, Dr. Israr Ahmad has been actively engaged not only in reviving the Qur'an-centered Islamic perennial philosophy and world-view but also reforming the society in a practical way with the ultimate objective of establishing a true Islamic State, or the System of Khilafah. He has widely traveled abroad and the audio and video tapes of his Qur'anic discourses in Urdu and English languages have circulated in thousands throughout the world.
A master's thesis, entitled Dr. Israr Ahmad's Political Thought and Activities, was written by Ms. Shagufta Ahmad in the Islamic Studies department of Canada's Mac Gill University. This thesis is available from Markazi Anjuman Khuddam-ul-Qur'an Lahore.
Dr. Israr Ahmed relinquished the leadership of Tanzeem-e-Islami in October, 2002 on grounds of bad health and Hafiz Aakif Saeed is the present Ameer of the Tanzeem to whom all rufaqaa of Tanzeem renewed their pledge of Baiyah.
Showing posts with label Islamic Portal. Show all posts
Showing posts with label Islamic Portal. Show all posts
Wednesday, September 7, 2011
Maulana Waheed uddin Khan Introduction and Mission
Maulana Wahiduddin Khan is an Islamic spiritual scholar who has adopted peace as the mission of his life. Known for his Gandhian views, he considers non-violence as the only method to achieve success. Internationally recognized for his contributions to world peace, he has received, among others, the Demiurgus Peace International Award, the Padma Bhushan, the Rajiv Gandhi National Sadbhavna Award and the National Citizen's Award. A recent book, The 500 Most Influential Muslims of 2009 by Georgetown University, Washington DC, has named him “Islam’s Spiritual Ambassador to the world.” His approach, the book points out, is “popular among Indians, both Muslim and non-Muslim.”
Born in Azamgarh (U.P.) in 1925, the Maulana was educated in a traditional seminary. From his early years, he showed a voracious appetite for modern knowledge, spending entire days in the library. As a result he became well versed in both classical Islamic learning and modern disciplines. His extensive research led him to conclude that the need of the hour was to present Islamic teachings in the style and language of the post-scientific era.
Early Challenges
Having lost his father, Fariduddin Khan, at an early age in 1929, he was brought up by his mother, Zaibunnisa Khatoon and his uncle, Sufi Abdul Hamid Khan, arranged for his education. He comments that becoming an orphan very early in life taught him that, to succeed in life, you have to take such situations as challenges and not as problems. Being an advocate of result-oriented and positive action, he explains that treating such situations as problems can only be negative in result. All you can do in this state is either try to fight to remove them or lodge complaints or protests against them. On the other hand, if you take such situations as challenges, you can positively and constructively work to overcome them yourself, as and when suitable opportunities present themselves. His success in life is largely due to the implementation of this and other such principles, which he has derived from Islamic scriptures.
His Education
Since his family was involved in India’s freedom struggle from the very outset, as a very young man he became a staunch nationalist with Gandhian values in the period prior to India gaining its independence in 1947, and he continues to be such till today. Although his brother, Abdul Muhit Khan, his cousin Iqbal Ahmad Sohail and other members of his family were sent to western-style schools for their education, the young Wahiduddin was enrolled at a traditional Islamic seminary, the Madrasatul Islahi, in Sarai Mir, near Azamgarh in 1938 to receive religious education. Here he spent six years, completing this course and graduating in 1944.
From childhood he unconsciously loved to live in nature. When during his days at the seminary he learnt that the Quran teaches man to observe and reflect on nature – God’s creation; he consciously began to imbibe this principle in his life. Henceforth, observation and reflection became the seeds that were to develop in him a scientific and analytical bent of mind, which he effectively applies till today in both religious and secular fields.
After graduating from this seminary of traditional Islamic learning, he started interacting with people to begin his life – considering his education to be complete. As it happened, the people whom he came across had received a modern, English medium education. During some of these interactions, he was deeply shocked to realize that, although his education had been completed, he was not able to respond to statements and questions put to him by others such as, “You can believe in religion only as a matter of faith, as it falls only into the framework of primary rationalism and not secondary rationalism,” and “Will there be anything lacking in history if Prophet Muhammad were to be taken out of it?” Questions such as these presented a new challenge to him.
His elder brother wanted him to join the family business, but realizing that, without studying English and modern science, his education would be incomplete, the young Khan immersed himself in learning English and then went on to study innumerable books on science and contemporary thought. Developing a voracious appetite for knowledge, he would visit the library early in the morning and leave only when requested to do so by the librarian at closing time. His quest for knowledge can be gauged by the fact that, even today he constantly questions all visitors coming to him, so that he may gain fresh knowledge from interacting with them.
Well-Versed in Traditional Learning and Modern Sciences
As a result of his quest and resulting research, he became well versed in both classical Islamic learning and modern science. He then realized the need to present Islamic teachings in the style and language of modern times. Khan’s primary concern has been to present Islam as a perfectly suitable ideology for the modern age. Having a deep understanding of the original Arabic scriptures and with his extensive research in the fields of modern thought and science, Maulana has presented to the world – in the modern idiom – the real face of Islam, based as it is on peace, tolerance and co-existence. He dispels the notion that Islam is a religion of violence, a notion that has gained currency in the present times, because of Islam being misrepresented and therefore misunderstood. He deals at great length in his writings with issues relating to pluralism, inter-faith dialogue and peace. Let us now turn to Khan’s own distinct interpretation of how Islam can be understood in the modern world, an interpretation which claims to be both authentic and at the same time relevant in the present day context.
His Mission
Upon completion of his research, in 1955, he published his first book, Naye Ahd Ke Darwaze Par, or ‘On the Threshold of a New Era’. This book, the result of his exhaustive studies, was further elaborated upon in his next work, Ilme Jadid Ka Challenge, or ‘Islam and Modern Challenges’, which was later published as ‘God Arises’. The culmination of his research was his book, Al Islam, in which he presented the ideology developed by him, which was completely based on the original Islamic Scriptures. Continuing to write since then, he has authored over 200 books.
His book, ‘God Arises’ has been accepted as the standard Islamic position on modern thought and has been incorporated in the curricula of universities in over six Arab countries. It has been translated into various languages, such as English, Arabic, Malay, Turkish, Hindi, Malayalam and Sindhi. Its Arabic version has been published under the title of Al-Islam Yatahadda and has become popular throughout the Arab world.
From 1967 onwards, he has been addressing public and private gatherings in order to advocate a policy, which should be constructive, nationalist and inter-nationalist in nature. He has become actively involved in serving the cause of national and international unity based on peace and inter-faith harmony, and has extended his mission to interfaith efforts, by which he seeks, in the modern idiom, to present to the world the peaceful, tolerant spirit of Islam. Over a period of time, he has begun to contribute articles to various journals and newspapers, and has become a regular contributor to several national and international dailies and magazines.
Launch of Islamic Centre and Al Risala
To give full expression to these positive ideas, he established the Islamic Centre at New Delhi in 1970. Subsequently, the organ of the Centre, Al-Risala – the monthly magazine – was launched in Urdu in 1976. This journal, consisting entirely of his own articles, quickly acquired a wide circulation throughout the Urdu-speaking world, and has done much to make people understand the peaceful face of Islam, to awaken in Muslims a new awareness of their social responsibilities and to promote positive thinking and action. The first issues of the English and Hindi versions of Al-Risala were launched respectively in February 1984, and December 1990. The English version continues to be published under the title of Spiritual Message till today.
Ambassador of Peace
In 1992, when the atmosphere was so highly charged throughout India due to the Babri Mosque incident, he felt the necessity to convince people of the need to restore peace and amity between the two communities, so that the country might once again tread the path of progress. To fulfill this end, he went on a 15-day Shanti Yatra (peace march) through Maharashtra along with Acharya Muni Sushil Kumar and Swami Chidanand, addressing large groups of people at 35 different places on the way from Mumbai to Nagpur. This Shanti Yatra contributed greatly to the return of peace in the country.
It is because of his advocacy of peace on the subcontinent and throughout the world and his espousal of the cause of communal harmony that he is respected by all communities and in every circle of society. Invited to meetings by all religious groups and communities within India and abroad, Maulana Wahiduddin Khan is, in effect, India's spiritual ambassador, spreading the universal message of peace, love and harmony.
Directly addressing individuals, he has been re-engineering minds in order to develop positive and spiritually inclined citizens of the world – who can live together peacefully – so that the culture of peace and spirituality may spread at a universal level. Over decades, he has prepared a team of individuals – the Ambassadors of Peace.
Clear Translation of the Quran
Realizing the need for a clear translation of and commentary on the Quran, he translated the Quran into Urdu along with a commentary in the form of Tazkirul Quran. It’s English – The Quran, and Hindi – Pavitra Quran, versions have recently been published. According to Maulana, there are more than a dozen translations of the Quran in English. However, the clarity that is there in the Arabic Quran is lacking in all of the translations. His translation, The Quran is an endeavour to give to the world an English translation of the Quran which is clear and gives a scientific interpretation, which will satisfactorily address the minds of people of the post-scientific era.
His Books
He has authored over 200 books on Islam, prophetic wisdom, spirituality and peaceful co-existence in a multi-ethnic society, the most recent being The Prophet of Peace: The Teachings of Prophet Muhammad published by Penguin Books; Jihad, Peace and Inter-Community Relations in Islam published by Rupa and The Ideology of Peace. These books not only offer a peaceful solution to the menace of terrorism, but also helps people understand the concept of peace in Islam.
Felicitations
Maulana Wahiduddin Khan, who is well traveled, and the recipient of several national and International awards, has made a very great contribution to world peace in his tireless campaign to avert the danger of a nuclear conflict between various countries. To this end he put forward a proposal for a worldwide movement for nuclear disarmament at a peace forum held at Zug in Switzerland in 2002. On that occasion, he was awarded the Demiurgus Peace International Award by the Nuclear Disarmament Forum AG. The award, under the patronage of the former Soviet President Mikhail Gorbachev, was given to acknowledge his outstanding achievements in strengthening peace among nations and for his efforts to develop a complete ideology of peace and present Islamic teachings in the style and language of the present day. The award was presented at a ceremony by Dr Alexander Bessmertnykh, chairman of the World Council of Former Foreign Ministers (WCFFM). He has also been awarded the title of Ambassador of Peace by the International Federation for World Peace, Korea.
Some of the other awards presented to him are the Padam Bhushan, the Rajiv Gandhi National Sadbhavna Award, the National Integration Award, the Communal Harmony Award, the Diwaliben Mohan Lal Mehta Award, presented by the former President of India, the National Amity Award, presented by the former Prime Minister of India, the Dilli Gaurav Award, presented by the Chief Minister of Delhi, the FIE Foundation Award, the Urdu Academy Award, the Aruna Asaf Ali Sadbhavna Award and the National Citizen’s Award, presented by Mother Teresa.
Centre for Peace and Spirituality
To spread spiritual wisdom based on peace to mankind across the globe, Maulana Wahiduddin Khan established CPS International, i.e. Centre for Peace and Spirituality in January 2001. As is apparent from its name, the organization aims to promote and reinforce the culture of peace through mind-based spirituality. Under Maulana’s patronage and inspired by his spiritual wisdom, the activities of the centre: peace efforts and inter-faith efforts to help individuals understand the importance of peace. With the objective of unleashing their spiritual potential so as to construct intellectually awakened positive personalities, the centre shares spiritual wisdom. The objective of these efforts is to enable individuals to de-condition and re-engineer their minds - which according to Maulana is the real personality of man - along positive lines.
The goal of CPS is to bring about an intellectual revolution in the individuals and reveal their true, positive personalities so that they become peaceful members of society.
The centre helps inquisitive minds, intellectuals and seekers after truth to find their purpose of life. It aims at helping them to rationally find answers to questions pertaining to theideology of life. It also gives a scientific explanation of the Monotheistic concept of God, theHereafter and the Creation Plan of God. As a result, participants, while understanding their purpose in life, embark on a journey in search of truth. This elevates their consciousness by allowing their intellect to discover their Creator and lead a God-oriented life in accordance with the principles laid down by their Creator. Maulana believes that when individuals such as these are collected in sufficient numbers, it results in a peaceful society.
The sphere of action of CPS International is global. The centre is giving to the people of the world a sustainable message of truth, peace and spirituality and training them based on the universal principles of life,. This is being done using all peaceful means: the publication of books, magazines, on-line material; one-on-one interactions in the daily and spiritual sessions; addressing individuals and groups in inter-faith and peace efforts, lectures, conferences and seminars; production of audio-visual material; and television and radio broadcasts. Through these activities, the Ambassadors of Peace and Spirituality have made it their life’s ambition to take the message of peace and spirituality to every corner of the globe – to reach each and every home!
Born in Azamgarh (U.P.) in 1925, the Maulana was educated in a traditional seminary. From his early years, he showed a voracious appetite for modern knowledge, spending entire days in the library. As a result he became well versed in both classical Islamic learning and modern disciplines. His extensive research led him to conclude that the need of the hour was to present Islamic teachings in the style and language of the post-scientific era.
Early Challenges
Having lost his father, Fariduddin Khan, at an early age in 1929, he was brought up by his mother, Zaibunnisa Khatoon and his uncle, Sufi Abdul Hamid Khan, arranged for his education. He comments that becoming an orphan very early in life taught him that, to succeed in life, you have to take such situations as challenges and not as problems. Being an advocate of result-oriented and positive action, he explains that treating such situations as problems can only be negative in result. All you can do in this state is either try to fight to remove them or lodge complaints or protests against them. On the other hand, if you take such situations as challenges, you can positively and constructively work to overcome them yourself, as and when suitable opportunities present themselves. His success in life is largely due to the implementation of this and other such principles, which he has derived from Islamic scriptures.
His Education
Since his family was involved in India’s freedom struggle from the very outset, as a very young man he became a staunch nationalist with Gandhian values in the period prior to India gaining its independence in 1947, and he continues to be such till today. Although his brother, Abdul Muhit Khan, his cousin Iqbal Ahmad Sohail and other members of his family were sent to western-style schools for their education, the young Wahiduddin was enrolled at a traditional Islamic seminary, the Madrasatul Islahi, in Sarai Mir, near Azamgarh in 1938 to receive religious education. Here he spent six years, completing this course and graduating in 1944.
From childhood he unconsciously loved to live in nature. When during his days at the seminary he learnt that the Quran teaches man to observe and reflect on nature – God’s creation; he consciously began to imbibe this principle in his life. Henceforth, observation and reflection became the seeds that were to develop in him a scientific and analytical bent of mind, which he effectively applies till today in both religious and secular fields.
After graduating from this seminary of traditional Islamic learning, he started interacting with people to begin his life – considering his education to be complete. As it happened, the people whom he came across had received a modern, English medium education. During some of these interactions, he was deeply shocked to realize that, although his education had been completed, he was not able to respond to statements and questions put to him by others such as, “You can believe in religion only as a matter of faith, as it falls only into the framework of primary rationalism and not secondary rationalism,” and “Will there be anything lacking in history if Prophet Muhammad were to be taken out of it?” Questions such as these presented a new challenge to him.
His elder brother wanted him to join the family business, but realizing that, without studying English and modern science, his education would be incomplete, the young Khan immersed himself in learning English and then went on to study innumerable books on science and contemporary thought. Developing a voracious appetite for knowledge, he would visit the library early in the morning and leave only when requested to do so by the librarian at closing time. His quest for knowledge can be gauged by the fact that, even today he constantly questions all visitors coming to him, so that he may gain fresh knowledge from interacting with them.
Well-Versed in Traditional Learning and Modern Sciences
As a result of his quest and resulting research, he became well versed in both classical Islamic learning and modern science. He then realized the need to present Islamic teachings in the style and language of modern times. Khan’s primary concern has been to present Islam as a perfectly suitable ideology for the modern age. Having a deep understanding of the original Arabic scriptures and with his extensive research in the fields of modern thought and science, Maulana has presented to the world – in the modern idiom – the real face of Islam, based as it is on peace, tolerance and co-existence. He dispels the notion that Islam is a religion of violence, a notion that has gained currency in the present times, because of Islam being misrepresented and therefore misunderstood. He deals at great length in his writings with issues relating to pluralism, inter-faith dialogue and peace. Let us now turn to Khan’s own distinct interpretation of how Islam can be understood in the modern world, an interpretation which claims to be both authentic and at the same time relevant in the present day context.
His Mission
Upon completion of his research, in 1955, he published his first book, Naye Ahd Ke Darwaze Par, or ‘On the Threshold of a New Era’. This book, the result of his exhaustive studies, was further elaborated upon in his next work, Ilme Jadid Ka Challenge, or ‘Islam and Modern Challenges’, which was later published as ‘God Arises’. The culmination of his research was his book, Al Islam, in which he presented the ideology developed by him, which was completely based on the original Islamic Scriptures. Continuing to write since then, he has authored over 200 books.
His book, ‘God Arises’ has been accepted as the standard Islamic position on modern thought and has been incorporated in the curricula of universities in over six Arab countries. It has been translated into various languages, such as English, Arabic, Malay, Turkish, Hindi, Malayalam and Sindhi. Its Arabic version has been published under the title of Al-Islam Yatahadda and has become popular throughout the Arab world.
From 1967 onwards, he has been addressing public and private gatherings in order to advocate a policy, which should be constructive, nationalist and inter-nationalist in nature. He has become actively involved in serving the cause of national and international unity based on peace and inter-faith harmony, and has extended his mission to interfaith efforts, by which he seeks, in the modern idiom, to present to the world the peaceful, tolerant spirit of Islam. Over a period of time, he has begun to contribute articles to various journals and newspapers, and has become a regular contributor to several national and international dailies and magazines.
Launch of Islamic Centre and Al Risala
To give full expression to these positive ideas, he established the Islamic Centre at New Delhi in 1970. Subsequently, the organ of the Centre, Al-Risala – the monthly magazine – was launched in Urdu in 1976. This journal, consisting entirely of his own articles, quickly acquired a wide circulation throughout the Urdu-speaking world, and has done much to make people understand the peaceful face of Islam, to awaken in Muslims a new awareness of their social responsibilities and to promote positive thinking and action. The first issues of the English and Hindi versions of Al-Risala were launched respectively in February 1984, and December 1990. The English version continues to be published under the title of Spiritual Message till today.
Ambassador of Peace
In 1992, when the atmosphere was so highly charged throughout India due to the Babri Mosque incident, he felt the necessity to convince people of the need to restore peace and amity between the two communities, so that the country might once again tread the path of progress. To fulfill this end, he went on a 15-day Shanti Yatra (peace march) through Maharashtra along with Acharya Muni Sushil Kumar and Swami Chidanand, addressing large groups of people at 35 different places on the way from Mumbai to Nagpur. This Shanti Yatra contributed greatly to the return of peace in the country.
It is because of his advocacy of peace on the subcontinent and throughout the world and his espousal of the cause of communal harmony that he is respected by all communities and in every circle of society. Invited to meetings by all religious groups and communities within India and abroad, Maulana Wahiduddin Khan is, in effect, India's spiritual ambassador, spreading the universal message of peace, love and harmony.
Directly addressing individuals, he has been re-engineering minds in order to develop positive and spiritually inclined citizens of the world – who can live together peacefully – so that the culture of peace and spirituality may spread at a universal level. Over decades, he has prepared a team of individuals – the Ambassadors of Peace.
Clear Translation of the Quran
Realizing the need for a clear translation of and commentary on the Quran, he translated the Quran into Urdu along with a commentary in the form of Tazkirul Quran. It’s English – The Quran, and Hindi – Pavitra Quran, versions have recently been published. According to Maulana, there are more than a dozen translations of the Quran in English. However, the clarity that is there in the Arabic Quran is lacking in all of the translations. His translation, The Quran is an endeavour to give to the world an English translation of the Quran which is clear and gives a scientific interpretation, which will satisfactorily address the minds of people of the post-scientific era.
His Books
He has authored over 200 books on Islam, prophetic wisdom, spirituality and peaceful co-existence in a multi-ethnic society, the most recent being The Prophet of Peace: The Teachings of Prophet Muhammad published by Penguin Books; Jihad, Peace and Inter-Community Relations in Islam published by Rupa and The Ideology of Peace. These books not only offer a peaceful solution to the menace of terrorism, but also helps people understand the concept of peace in Islam.
Felicitations
Maulana Wahiduddin Khan, who is well traveled, and the recipient of several national and International awards, has made a very great contribution to world peace in his tireless campaign to avert the danger of a nuclear conflict between various countries. To this end he put forward a proposal for a worldwide movement for nuclear disarmament at a peace forum held at Zug in Switzerland in 2002. On that occasion, he was awarded the Demiurgus Peace International Award by the Nuclear Disarmament Forum AG. The award, under the patronage of the former Soviet President Mikhail Gorbachev, was given to acknowledge his outstanding achievements in strengthening peace among nations and for his efforts to develop a complete ideology of peace and present Islamic teachings in the style and language of the present day. The award was presented at a ceremony by Dr Alexander Bessmertnykh, chairman of the World Council of Former Foreign Ministers (WCFFM). He has also been awarded the title of Ambassador of Peace by the International Federation for World Peace, Korea.
Some of the other awards presented to him are the Padam Bhushan, the Rajiv Gandhi National Sadbhavna Award, the National Integration Award, the Communal Harmony Award, the Diwaliben Mohan Lal Mehta Award, presented by the former President of India, the National Amity Award, presented by the former Prime Minister of India, the Dilli Gaurav Award, presented by the Chief Minister of Delhi, the FIE Foundation Award, the Urdu Academy Award, the Aruna Asaf Ali Sadbhavna Award and the National Citizen’s Award, presented by Mother Teresa.
Centre for Peace and Spirituality
To spread spiritual wisdom based on peace to mankind across the globe, Maulana Wahiduddin Khan established CPS International, i.e. Centre for Peace and Spirituality in January 2001. As is apparent from its name, the organization aims to promote and reinforce the culture of peace through mind-based spirituality. Under Maulana’s patronage and inspired by his spiritual wisdom, the activities of the centre: peace efforts and inter-faith efforts to help individuals understand the importance of peace. With the objective of unleashing their spiritual potential so as to construct intellectually awakened positive personalities, the centre shares spiritual wisdom. The objective of these efforts is to enable individuals to de-condition and re-engineer their minds - which according to Maulana is the real personality of man - along positive lines.
The goal of CPS is to bring about an intellectual revolution in the individuals and reveal their true, positive personalities so that they become peaceful members of society.
The centre helps inquisitive minds, intellectuals and seekers after truth to find their purpose of life. It aims at helping them to rationally find answers to questions pertaining to theideology of life. It also gives a scientific explanation of the Monotheistic concept of God, theHereafter and the Creation Plan of God. As a result, participants, while understanding their purpose in life, embark on a journey in search of truth. This elevates their consciousness by allowing their intellect to discover their Creator and lead a God-oriented life in accordance with the principles laid down by their Creator. Maulana believes that when individuals such as these are collected in sufficient numbers, it results in a peaceful society.
The sphere of action of CPS International is global. The centre is giving to the people of the world a sustainable message of truth, peace and spirituality and training them based on the universal principles of life,. This is being done using all peaceful means: the publication of books, magazines, on-line material; one-on-one interactions in the daily and spiritual sessions; addressing individuals and groups in inter-faith and peace efforts, lectures, conferences and seminars; production of audio-visual material; and television and radio broadcasts. Through these activities, the Ambassadors of Peace and Spirituality have made it their life’s ambition to take the message of peace and spirituality to every corner of the globe – to reach each and every home!
Thursday, July 28, 2011
Insurance and Islam By Mufti Siraj Desai
In the Name of Allah, Most Gracious. We Praise Allah and send Special Durood and Choicest Blessings on His Noble Messenger, and upon the illustrious family and Companions of the Messenger.
This article outlines briefly the Shari’ah ruling on Life Insurance.
Insurance of any type is basically the sale of money for money, of a greater or lesser amount, with a delay in one of the payments. It involves riba or interest and riba is forbidden in the Qur'aan, in many verses. Riba is giving a fixed sum of money in return for a greater sum without running any risks, nor involving any physical work or service. This definition is found in insurance. Furthermore, insurance also comprises the principle of gambling, which is also Haraam according to the Qur'aan:
This article outlines briefly the Shari’ah ruling on Life Insurance.
Insurance of any type is basically the sale of money for money, of a greater or lesser amount, with a delay in one of the payments. It involves riba or interest and riba is forbidden in the Qur'aan, in many verses. Riba is giving a fixed sum of money in return for a greater sum without running any risks, nor involving any physical work or service. This definition is found in insurance. Furthermore, insurance also comprises the principle of gambling, which is also Haraam according to the Qur'aan:
“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for sacrifice to idols etc.) and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan's (Satan's) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful” (al-Maa'idah 5:90) All kinds of insurance are kinds of playing with chances. One never knows when and how much one will earn from an insurance payout. As in gambling, when a bet is placed, one is never certain as to the amount of money to be paid back, likewise in insurance one is not sure of the payout.
All kinds of insurance are forms of uncertainty, and transactions which involve uncertainty are forbidden according to many saheeh Ahaadeeth, such as the Hadeeth narrated by Abu Hurayrah (may Allah be pleased with him):
“The Messenger of Allah (peace and blessings of Allah be upon him) forbade transactions determined by throwing a stone and transactions which involved some uncertainty.” (Narrated by Muslim).
[“Transactions determined by throwing a stone” – this was a type of transaction that was prevalent in the markets of pre-Islamic Arabia, whereby a stone was thrown by either the buyer or the seller, and whatever it touched, its transaction became binding. “Transactions which involved some uncertainty” – is a transaction in which there is no guarantee that the seller can deliver the goods for which he receives payment.
All forms of commercial insurance are based on uncertainty of the most extreme kind. It may be argued that life insurance is different in the sense that death is certain for every human being. Our answer would be that while the occurrence of death is certain, its exact date is not known and this is enough to render the policy Haraam. The hadith prohibits fixing payment for an item “on the day a certain person arrives”, The arrival of that person is certain, yet the transaction is not valid because his exact date and time is uncertain.
Islam has awarded human life great prestige and honour. It is contrary to Islamic teaching to dishonour human life by subjecting it to monetary value and commercial interests. Hence from this angle too, life insurance is not permissible.
If a person had, out of ignorance, taken out a policy and was paying premiums then it is only permissible for him to take back whatever he had paid in premiums, and not permissible to use the excess which the insurance company normally pays out. Such money is Haraam and must be given out to charity as a compulsory measure.
Islam and Health Insurance
Praise be to Allah who is the Lord of the all the things and places; and may His blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions. In brief, the medical insurance is forbidden since it includes high risk, aleatory interest and gambling. Therefore, any kind of commercial insurance is not allowed. On the other hand the cooperative insurance is lawful. Due to the above facts you are not allowed to have any medical insurance willingly. If you are forced to apply for such insurance and an amount is taken from you, in this case you have to take only the same amount that was taken from you. It is also permissible to use trickery or even forgery to escape from the insurance or to get your right if there is no other lawful way. As for the "fringe benefits", if the authorities consider them from insurance then you should take only the amount that is equal to the amount that was deducted from your rights. If they allot fringe benefits as gifts or bonus then it is permissible to use them. Allah knows best.
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