Al-Qur’an: The Standing Miracle

The blend of admiration, respect, and affection that the Muslim feels for Muhammad is and impressive fact of history. They see him as a man who experienced life in exceptional range. Not only was he a merchant, hermit, exile, soldier, lawmaker, prophet-priest-king, and mystic; he was also an orphan, for many years the husband of one wife much older than himself, a many times bereaved father. In all of these roles he was exemplary. All this is in the minds of Muslims as they add to the mention of his name the benediction, "Blessings and peace be upon him." Even so, they never mistake him for the earthly center of their faith. That place is reserved for the scripture of Islam, the Qur’an.

Literally, the word al-qur'an in Arabic means a recitation. Fulfilling that purpose, the Quran is perhaps the most recited book in the world. Certainly, it is the world's most memorized book, and possibly the one that exerts the most influence on those who read it. So great was Muhammad's regard for its contents that he considered it the only major miracle God worked through him-God's "standing miracle," as he called it. That he himself, unschooled to the extent that he was unlettered and could barely write his name, could have produced a book that provides the ground plan of all knowledge and at the same time is grammatically perfect and without poetic peer this, Muhammad, and with him all Muslims, are convinced defies belief. He put the pint in a rhetorical question: "Do you ask for a greater miracle than this, O unbelieving people, than to have your language chosen as the language of that incomparable book, one piece of which puts all your golden poetry to shame?" (Edward Gibbon, the Decline and fall of the roman Empire)

            Muslims tend to read the Koran literally. They consider it the earthly facsimile of an Uncreated Koran in almost exactly the way that Christians consider Jesus to have been the human incarnation of God. The comparison that reads, "If Christ is God incarnate, the Koran is God Inlibriate"-from liber, Latin for book, is inelegant but not inaccurate. The created Koran is the instantiation, in letters and sounds, of the Koran's limitless essence in its Uncreated Form. Not that there are two Korans, of course. Rather, the created Koran is the formal crystallization of the infinite reality of the Uncreated Koran. Two levels of reality are operative here. There is the Divine Reality of the Uncreated Koran, and there is the earthly reality of the created Koran. When the created Koran is said to be a miracle, the miracle referred to is the presence of the Uncreated Koran within the letters and sounds of its created manifestation.

            The words of the Koran came to Muhammad in manageable segments over twenty-three years through voices that seemed at first to vary and sometimes sounds like "the reverberating of bells," but which gradually condensed into a single voice that identified itself as Gabriel's. Muhammad had no control over the flow of the revelation; it descended on him independent of his will. When it arrived he was changed on him independent of his will. When it arrived he was changed into a special state that was externally discernible. Both his appearance and the sound of his voice would change. He reported that the words assaulted him as if they were solid and heavy: "For We shall charge thee with a word of weight" (Al-Qur’an  73:5) Once they (sahabas) descended while he was riding a camel. The animal sought vainly to support the added weight by adjusting its legs. By the time the revelation ceased, its belly was pressed against the earth and its legs splayed out. The words that Muhammad exclaimed in these often trance-like states were memorized by his followers and recorded on bones, bark, leaves, and scraps of parchment, with God preserving their accuracy throughout.

            The Koran continues the Old and New Testaments (Taurat and Enjil), God's earlier revelations, and presents itself as their culmination: "We made a covenant of old with the Children of Israel [and] you have nothing of guidance until you observe the Torah and the Gospel" (Al-Qur’an 5:70, 68). This entitles Jews and Christians to be included with Muslims as "People of the Book." Because the context of the koranic revelation is the Middle East, religions of other lands are not mentioned, but their existence is implied and in principle validated, as in the following verses: "To every people we have sent a messenger ……………[Some] We have mentioned to you, and [Some] we have not mentioned to you" [Al-Qur’an 10:47, 4:164]). Nevertheless, Muslims regards the Old and New Testaments as sharing two defects from which the Koran is free. For circumstantial reasons they record only portions of Truth. Second, the Jewish and Christian Bibles were partially corrupted in transmission, a fact that explains the occasional discrepancies that occur between their accounts and parallel ones in the Koran. Exemption from these two limitations makes the Koran the final and infallible revelation of God's will. Its second chapter says explicitly: "This is the Scripture where of there is no doubt."

            From the outside things look otherwise, for from without the Koran is all but impenetrable. No one has ever curled up on a rainy weekend to read the Koran. Carlyle confessed that it was "as toilsome reading as I ever undertook; a wearisome, confused jumble, crude, incondite. Nothing but a sense of duty could carry any European through the Koran." Sir Edward Gibbon said much the same: "The European will peruse with impatience its endless incoherent rhapsody of fable and precept, and declamation, which seldom excites a sentiment or an idea, which sometimes crawls in the dust, and is sometimes lost in the clouds." How are we to understand the discrepancy of the Koran as read from within and from without?

            The language, in which it was proclaimed, Arabic, provides an initial clue. "No people in the world," Philip Hitti writes, "are so moved by the word, spoken or written, as the Arabs, Hardly any language seems capable of exercising over the minds of its users such irresistible influence as Arabic." Crowed in Cairo, Damascus, or Baghdad can be stirred to the highest emotional pitch by statements that, when translated, seem banal. The rhythm, melodic cadence, the rhyme produce a powerful hypnotic effect. Thus the power of the koranic revelation lies not only in the literal meaning of its words but also in the language in which this meaning incorporated, including its sound. The Koran was from the first a vocal phenomenon; we remember that we are here inseparably fuse, translations cannot possibly convey the emotion, the fervor, and the mystery that the Koran holds in the original. This is why, in sharp contrast to Christians, who have translated their Bible into every known script, Muslims have preferred to teach others the language in which they believe God spoke finally with incomparable force and directness.       

            Language, however, is not the only barrier the Koran presents to outsiders, for in content too it is like no other religious text. Unlike the Upanishads, it is not explicitly metaphysical. It does not ground its theology in dramatic narratives as the Indian epics do, nor in historical ones as do the Hebrew Scriptures; nor is God revealed in human form as in the Gospels and the Bhagavad-Gita. Confining ourselves to the Semitic scriptures, we can say that whereas the Old and New Testaments are directly historical and indirectly doctrinal, the Koran is directly doctrinal and indirectly historical. Because the overwhelming thrust of the Koran is to proclaim the unity, omnipotence, omniscience, and mercy of God-and correlatively the total dependence of human life upon him - historical facts are in its case merely reference points that have scarcely any interest in them. This explains why the prophets are cited without any chronological order; why historical occurrences are sometimes recounted so elliptically as to be unintelligible without commentaries; and why the biblical stories that the Koran refers to are presented in an unexpected, abbreviated, and dry manner. They are stripped of their epic character and inserted as didactic examples of the infinitely various things that declare God's praise. When the Lore-servant relationship is the essential point to get across, all else is but commentary and allusion.

            Perhaps we shall be less inclined to fault the Koran for the strange face it presents to foreigners if we note that foreign scriptures present their own problems to Muslims. To speak only of the Old and New Testaments, Muslims express disappointment in finding that those texts do not take the form of Divine speech and merely report things that happened. In the Koran God speaks in the first person. Allah describes himself and makes known his laws. The Muslim is therefore inclined to consider each individual sentence of the Holy Book as a separate revelation and to experience the words themselves, even their sounds, as a means of grace. "The Qur'an does not document what is other than itself. It is not about the truth: it is the truth."  (Kenneth Crag, trans. Reading in the Quran)By contrast the Jewish and Christian Bibles seem more distant from God for placing religious meaning in reports of events instead of God's direct pronouncements.

            The Koran's direct delivery creates, for the reader, a final problem that in other scriptures is eased by greater use of narrative and myth. One discerning commentator on the Koran puts these points as follows: "The seeming incoherence of the text has its cause in the incommensurable disproportion between the Spirit and the limited resources of human language. It is as though the poverty-stricken coagulation which is the language of mortal man were under the formidable pressure of the Heavenly Word broken into a thousand fragments, or as if God in order to express a thousand truths, had but a dozen words at his command and so was compelled to make use of allusions heavy with meaning, of ellipses, abridgements and symbolical syntheses." (Frithjof Schuon, understanding Islam)  

            Putting comparisons behind us, it is impossible to overemphasize the central position of the Koran in the elaboration of any Islamic doctrine. With large portions memorized in childhood, it regulates the interpretation and evaluation of every event. It is a memorandum for the faithful, a reminder for daily doings, and a repository of revealed truth. It is a manual of definitions and guarantees, and at the same time a road map for the will. Finally, it is a collection of maxims to meditate on in private, deepening endlessly one's sense of the divine glory. "Perfect is the Word of your Lord in truth and justice" (Al-Qur’an 6:115).  

Woman Empowerment in Islam

Women are suppressed, oppressed; they have no equal position in society like man. Islam restrains women from their rights. We are accustomed with such objection about woman’s position in Islam. Someone claims that Islam dishonor woman and treat her as inferior. But the Holy Qur’an declared “And their Lord has accepted (their prayers) and answered them (saying): ‘Never will I cause to be lost the work of any of you, be he male or female; you are members, one of another… (3:195).”

The status of woman in Islam is unique. Islam is the religion which saves the new born female baby from being buried. Islam gives woman her proper position in society and honor him with high respect as mother. Before discussing the position and empowerment of woman in Islam let me sketch a scenario of woman’s position before Islam.

In pre-Islamic period woman was regarded as the source of sin and moral and spiritual depravity in India. An Indian wife used to call her husband ‘my lord’ or even ‘my god’ as he is regarded as her earthly god. She never ate with him. She had to follow a few yards behind him when both walked together. She was the chattel of her husband and submits to her children. The rule of inheritance was agnatic. They were looked upon sexual relationships between man and woman as loathsome and evil.

In Greek, women were forced to marry without her consent. They were bound to obey their male kinsmen. Women in Greece were three types 1. Prostitute, who are for man’s satisfaction only. 2. The mistresses and their main task were to look after the body and health of their lords, husband. 3. The third group was the wives whose duty was to bear and bring up children and look after them in the same way as nannies do. Their status never rose higher than that.

A Roman woman was something like a purchased property of her husband. Thus she was like a slave acquired solely for her lord’s benefits. She was not allowed to take part in any civil or public affairs. That is to say, she could not be a trustee, a witness. She was just piece furniture to decorate a man’s abode. During those days if a woman married, she and her property passed into the power of husband.

On the ground of woman position in Islam in the question of social equality someone argued that social position of Muslim woman as inferior on the basis of Islamic teachings of guardianship of marriage, polygamy, divorce, and purda. An objection is often raised in regard the system of marriage that the parents choose a husband for the girl and she is to be allowed him as her husband.

But, Islam totally rejects the notion that man is dignified and honored because he is man and woman is low and mean simply because she is woman. Both man and woman are equal in the light of Islam. Neither the inferiority of anyone nor superiority of anybody. The Holy Quran declared that “Whoever works righteousness, man and woman, and has faith, verily, to him will we give a new life that is good pure, and we will bestow on such their reward according to the best of their actions” (16:97)

Islam assigns different activity for both, man and woman.The field of man is outside the home and for woman is her house. Generally two objections are focused against woman’s position in Islam. First one is the great responsibility of household affairs and second one is because of the first claim woman are confined in her house. They argued that Islam restrain woman from social and economic development, public affairs activities.

Islam highlights that the proper place for woman is her house, not market. For the basic and moral education and training of the child mother is more suitable.

It has become an established fact that there is no better nourishment for a child than the milk of mother. If a mother does not stay at home and engage herself in outside activities, she cannot set herself for breast feeding. And a child grows up without proper nourishment where woman is designed as nation maker. In the honor of woman prophet (sm) said “A man who has a daughter and he neither despises her nor buried her alive nor prefer son to daughter, Allah will admit him in heaven.” (abu daud)

According to Islam, society is responsible for the protection of human rights. Islam permits woman, within the limits of sariah, to participate in the economic affairs. No one interfere in this matter. Even her husband has no right to make use of her personal wealth. The Quran has declared “And covet not the thing in which Allah hath made some of you excel other. Unto man a fortune from that which they have earned and unto woman a fortune from that which they have earned. But ask Allah for his bounty. Allah is full knowing of all things.” (4:32)

Islam has granted equal rights to both, man and woman. It provides equal opportunity to both of them for the progress and prosperity of life. It guarantees the protection of their lives, property and honor. Islam declares “They are raiment for you and you are raiment for them” (2:187)

Acquiring knowledge is highly emphasized in Islam. This is an integral part of Islam. In the case of acquiring knowledge, have no any distinction based on sex. Both, male and female, are equally emphasized. Prophet (sm) said: “To acquire knowledge is compulsory on all believers, both, male and female” (Fath-al-kabil) Holy prophet also said “seek knowledge from the cradle to the graveyard.” These hadith has revealed a message that there has no distinction between man and woman. There is a view in ordinary Muslim that woman is not allowed to go to mosque for prayer. But holy prophet (sm) said: “When a wife of one of you asks for permission for go to mosque, she should not be refused” (Muslim and Bukhari)

The women who wants to go to mosque for prayer, was neither allowed to mix with men in the congregation nor stand in the front rows. There is a clear statement of prophet (sm) “The best place for woman is at the rear”

Islam provides full protection to rights of woman. The rights granted to her by Islamic shariah cannot be taken away by any man. Once, a man had married his daughter with a rich man. But the girl did not like him, so she complained to the Holy prophet and said “My father has married me with his wealthy nephew so that he may get some benefits.” The Holy prophet replied “If you do not like this marriage, then you are free” She replied, “I uphold my father’s decision. By this complaint I intended to tell my fellow woman that their fathers have no right to marry them against their will” (Musnad Ahmad)

Islam does not lay any restriction on spiritual, social, economic and political activities of woman. The Holy Quran declared “Every soul will be held in pledge for its deeds” (74:38)

Islam granted the right of independent ownership of economic rights to woman. Islam has laid down certain condition as a code of conduct for her to be strictly observed in every economic effort. A woman is basically responsible for the management of her household. She is the caretaker of the children. Therefore, it will not to be permissible for her to take any kind of financial activities which may be burden or as obstacle on her prime duties and responsibilities. She is not allowed at any work outside home where free mixing with man is unavoidable.

With due regard to these restrictions, rather we should say ‘the safety limits’ she can enter any permitted work. The Holy Quran addressed: “And covet not the thing in which Allah hath made some of you excel other. Unto man a fortune from that which they have earned and unto woman a fortune from that which they have earned. But ask Allah for his bounty. Allah is full knowing of all things.” (4:32)

Whatever a woman gets from her parents, husband and offspring under the law of Islamic shariah or whatever she obtains through her own economic efforts, she is rightful owner of it all, and is entitled to spend it as she likes.

Before the advent of Islam women didn’t possess any right. They were treated as a matter of recreation. The new born female child was buried alive. In this situation Islam gave the right to live. The Prophet (sm) declared: “The person who brings up to daughters until they attain maturity, on the day of reckoning, he and I will be like this. And saying these words he brought his fingers together” (Muslim)

When Islam appears in Arabia, woman held a very low position in society. They were slaves and chattel. When a man, having many wives, died, they were inherited by his sons like moveable property. It was a mark of dishonor for any man to have a daughter. But the religion of peace, Islam declared: “They have rights similar to those against them, in a just manner” (2:228) The Holy Quran asserted the dignity of woman: “They are apparel for you, and you are apparel for them” (2:188)

In regard to religious duties, The Quran recognizes no distinction between man and woman. Their obligations towards Allah are similar as man. The position of both, male and female is equal in the eye of Allah. The Holy Quran declares: “Men shall benefit what they achieve and acquire and woman shall benefit what they achieve and acquire” (4:32)

The position of woman is secure as far as inheritance is concerned. Although women have given half the share of man, their financial situation in the long term is guaranteed. This is due to the fact that the marriage contract gives her the right to ask for mahr as well as claim maintenance.

Marriage in Islam regarded as a strong bond and a total commitment to life, to society and to being respectable human. Islam views marriage as a natural course for woman in the same way as it is for man. Marriage guarantees woman some form of economic security. The Quran declares: “Marry among woman who is lawful to you” (4:3)

Islam holds importance on monogamy but in some special circumstances Islam allows polygamy under a strict condition that man must be able to be fair and just to each of them. If he is not able to be so, he should marry only one wife. The Quran declares: “And if you have no reason to fear that you might not act equitably towards orphans, then marry from among other women such as are lawful to you, even two, three, or four: but if you have reason to fear that you might not be able to treat them with equal fairness, then only one or from among those whom you rightfully posses. This will make it more likely that you will not deviate from the right course” (4:3)

The conditions for polygamy are:

• When a wife is barren and cannot bear children, but the husband want children.
• If the first wife is chronically ill and she is unable to carry out her marital and household duties.

Polygamy may be the solution to the problems of a society which has more women than men.
Islam does not treat with woman as commodity which can be purchased. She has an independent identity. After marriage the first obligation upon a man in regard to his wife is to give her mahr fixed at the time of marriage. The mahr is no way a payment for conjugal rights. Conjugal rights are far too precious to be equated with what is normally given as mahr. The amount of mahr is in a fact, a token sum of money, which is symbolizes in material form, and the responsibility that a man has to fulfill is regarded to his wife till his last breath. The Quran declared: “And give the woman their mahr as a free gift” (4:4)

Islam regards that woman must cover their whole body except face, hands and feet while inside the house. But they are also required to cover their whole body including a part of the face while going out or meeting adult males, outsides close relatives. Some Islamic jurists allow the face to remain uncovered. The Quran declared: “O Children of Adam! Indeed, we have bestowed upon you from the high [the knowledge of making] garments to cover your nakedness, and as a thing of beauty: but the garment of God-consciousness is the best of all. Herein lies a message from God, so that man might take it to heart” (7:26)

As mother woman is treated with great respect in Islam. The noble Quran enjoins Muslims to show to their mother and serve them well even if they are still unbelievers.

Hazrat Abu Huraira reported that “once a man come to Prophet and asked who deserves the best care from me? The Prophet replied your mother (he repeated three times) than your father than your relatives.”
Women also have political rights in Islam. The Quran declared: “The men and the women they are supporters of each other” (9:71)

Supporters not only socially – even politically – Politically, men and women should support each other. Islam gives women the right to vote. The Quran declared: “O Prophet when the believing women come to thee with an oath of fealty”. (60:12)

Here, the word oath is translated in Arabic as ‘Bayat’ – And ‘Bayat’ means much more than our modern, present day elec­tion, – because Prophet (sm), he was not only the messenger of Allah, but he was also the head of the state.

And women came to the Prophet and they agreed with him being the head of the state.
So Islam gives the woman even the right to vote and can even take part in law making.

And according to the famous Hadith in which Hazrat Umar (r), he was discussing with the Sahabas, and considering putting an upper limit on the ‘Meher ’, since young men were discouraged from getting married – a lady from the back seat she objected and said When the Qur’an says in Surah Nisa that “you can even give a heap of treasure, a heap of gold in ‘Meher”, when Qur’an puts no limit on ‘Meher’, who is Umar to put a limit.And immediately Hazrat Umar (r) he said “Umar is wrong and the lady is right”.Women have even taken part in the battle fields.

There is a full chapter in the Sahih Bukhari mentioning women in the battle field – Women gave water – they give first aid to the soldiers

And there is a particu­lar mention of a woman by the name of Nasiba, who were among the few, who protected our beloved Prophet during the battle of Ohud
Because the Qur’an says ‘Man is the protector of the ‘Woman.’

Under normal circumstances, the women should not go to the battle field. It is the duty of the man. Only when required, under necessi­ty are women allowed – and they should go to the battle field – Otherwise not.
Now I want to make conclusion with an example. Islam believes in equality between men and women. Suppose in a classroom 2 students, student ‘A’ and ‘B’, during an examination both come out first – Both score 80 out of 100. Out of the hundreds of students, 2 come out first ‘A’ and ‘B’. When you analyze the question paper, the question paper has 10 differ­ent questions, each carrying 10 marks. In question 1 student ‘A’ got 9 out of 10, and student ‘B’ got 7 out of 10 – So in question 1 student ‘A’ was higher than student ‘B’. In question 2, student ‘A’ got 7 out of 10 and student ‘B’ got 9 out of 10,

- Student ‘B’ was higher than student ‘A’ in question number 2. In question 3 both of them got 8 out of 10, both were equal. So when we add up the marks of all the ten questions, both student ‘A’ and ‘B’ got 80 out of 100. So in short, student ‘A’ and student ‘B’ are over all equal. In some question ‘A’ is higher than ‘B’, in some question ‘B’ is higher than ‘A’, in others both is equal.

Democracy and Islam

Defining democracy
Democracy is a system of government in which power is vested in the people and exercised by their representatives, and the rulers are held accountable for their actions to the public realm. Thomas Jefferson defined democracy as liberty and argued that without liberty life was not worth living. Famous English poet Eliot defined democracy as the most sanctified political term, and over time it has left almost no enemy. Even today nobody dares to talk against democracy. Abraham Lincoln defined democracy as the government of the people, by the people, for the people. In sum, the purpose of democracy is to establish a social order based on justice. Nonetheless, the success of democracy depends on existence of a large middle class and the development of political culture where people from all form of life can freely participate in the political process to select their leader who is committed to work and live in competition, co-operation and compromise, and not in confrontation and enmity.
Defining Islam
The term Islam is an Arabic word derives from another two Arabic words: “Salam” meaning peace and “Silm” meaning submission. Therefore the meaning of Islam is peace which could be achieved through the submission to the will of Almighty ALLAH. Frithjof Schuon introduced Islam, in his book understanding Islam, as the meeting between Allah and man. Islam, therefore, stands for a commitment to surrender men will to the will of Almighty Allah. In the historical meaning of Islam, Yousuf Ali explained in his book: The meaning of glorious Qur’an, all religion was one, for the truth is one, and only the identity differs such as the Muslims, Christians and so on. It was the religion preached by the earlier prophets and the truth taught by all the inspired books. In essence it amounts to a consciousness of the will and plan of Allah and a submission to that will and plan.
Democracy in Islam
Islam or submission to Allah is defining as the faith and peace as the teachings of the Qur’an: for realization of human worth and as a way of life, teaches social ethics, morality, and virtues such as honesty, kindness, wisdom and righteousness. Again, the Holy Quran warns against jealousy, anger and asked for extend charity, pardon men, enjoining what is right and forbidden what is wrong.
With such prescription Islam stands for personal salvation and individual destiny. The Holy Quran determines individual’s relationship with Allah by performing certain duties and rights. Every human being, men and women, are alone responsible to God for what he or she does. The Holy Quran declares: surely, we have sent my representatives on earth. Again it declares: and I did not created jinn and mankind to do anything without my prayer. The Holy Quran also declares: whatever good a person earn is for his own benefit, and whatever evil he earns is only against him. (4:85). Individual responsibility is insisted on as the keynote of Islam.
For a conduct a moral human life, the concept of tolerance, freedom equality has been strongly enforced in Islam. Holy Quran declares: There be no compulsion is religion (2:256).
Islam does not permit the use of force on others to accept anything. To every people we have appointed rites and ceremonies which they must follow (22:67). The principle of Islam “unto you your religion and unto me mine” falsifies the inaccurate interpretations that Islam is intolerant, a religion of sword, and confirms Islam’s broad band of liberalism. Islam opposes any kind of compulsion, suppression, oppression, rejects all forms of discrimination and inequality on the grounds of religious identity, race, color and sex. It firmly believes in the complex equality of human being.
Islam has laid down universal fundamental rights for humanity. The main teaching of Quran is to establish freedom and liberty, Freedom and liberty from oppressions, injustice and inequality. One of the great misinterpretations of Islam is, Islam consider woman as inferior to man and it does not offer equal rights of man and woman. But we see one of the main campaigns of prophet (sm) was to establishment of equal status for the woman. The holy Quran declares: women shall have rights similar to men (2:228). Like all other equal position, Islamic marriage is a civil contract between equals, terminable by the will of either party. Despite the equality of man and woman as husband and wife, Quran declares: men have a degree of advantage over women, because Allah has made men as the caretaker of women, and has given them more strength, because they support them from their means. It has been done to establish social balance. John L. Esposito has wrote in his book Islam: the straight path “the Quranic reforms gave rights of inheritance to wives, daughters, sisters and grandmothers of the deceased, all of whom had before no status and rights”. M. M. Pikthal comments on his book the cultural side of Islam that the prophet of Islam is the greatest feminist the world has ever known. He also comments that the law of Islam, the sharia, as sacred and as the law of kindness, and is greater than the rules laid down at any periods, that women rights increased with her responsibility.
The citizens in an Islamic state have the right to differ means the right to give free opinion and settle down your differences by mutual consultation and on majority opinion. This confirms that the existence of opposition parties in the Islamic political system. Holy Quran declares: And consult with them upon the conduct of affairs (3:59). Consultation is needed. Abdullah Yousuf Ali explained in his book the meaning of holy Quran that the conduct in human life should be open and determined by mutual consultation between those who are entitled to a voice, i.e. in private domestic affairs, as between husband and wife, or other responsible member of the household; in affairs of business as between partners or parties concerned; and in state affairs, as between different departments of government. Islamic state should be based on the concept of the people or through consultation among themselves. However, the Quran itself or prophet even did not define about succession; so the succession of government or authority has to be resolved by the political concepts of Quran. Manzur Ahmad has wrote in his book Islamic political system in modern age: theory and practice the Islamic concepts- ummah, shariah, shura, and khuruj provide a set of norms which are quite consistent with the operative ideals of modern liberal democracy, and these can very well be realized within the framework of contemporary forms of democratic government.
The conduct of governance on the basis of mutual consultation is possible only when the citizens enjoy freedom and democratic rights. The people in a true Islamic state should, therefore, be in possession of freedom and equality of opportunity. The Quranic message clearly stands against dictatorship and oppressor. The rulers in an Islamic state should be elected, and enjoy the consent and confidence of the people.
In an Islamic state as in democracy too, the representatives of the people are to be the servant of the people and not their master. Rule by representatives and consultations means there should be a parliament or consultative body, and all the matters relating to the state and government must be discussed in the forum or house as is done in a democratic system. This marks the government of an Islamic state subordinate to the law and confirms the supremacy of the law against theological practices in some Islamic countries. The great Islamic scholar, Imam Abu Hanifa, opposed the use of force as illegitimate and argued that the true khaliphat depends on the consultation with the people. Imam Abu Hanifa demanded for independent judiciary free from the influence of executive authority. He argued for such power to judiciary that judges should apply powers to the rulers if the rulers interfere in the rights of the people, an idea that large part of the modern world is struggling to implement.
Islam also believes in a free competitive economy, a necessary condition for democratic growth. The Holy Quran says: of the bounties of thy lord we bestow freely on all- These as well as those; the bounties of the lord are not closed (17:20). This means that Islam encourages economic enterprise.
In state affairs, sovereignty of Allah Vs. sovereignty of people is the most important but ongoing debate concerning Islam and democracy. Democracy stands on popular sovereignty while most Islamic interpreters claim that the sovereignty of state belongs to Allah. Sovereignty of Allah again and again has uttered in holy Quran “that to Allah belonged the domain of the heavens and the earth” (2:107). Allah has uttered in Holy Quran that to Allah belong the domain of heaven and the earth (2:107). Allah has power over all things (5:40). Such verses in the Quran clearly tells us that the sovereignty of Allah is universal and do not limit to the state only. According to Islam, human beings are the representative of Allah. The holy Quran declares: Allah has said I want to create my representatives on earth Holy Quran says It is He who has made you His agents, inheritors of the earth (2:30)
On this point professor D. Rothermund pointed out that the temporal sovereignty of people is not in contradiction with universal and divine sovereignty of people resists the rise of any undemocratic authority, and Islam too, there is no scope for any unconstitutional or arbitrary government.
After above discussion the relationship of Islam and democracy disprove the existing stereotype that Islam is not democratic. Huntington’s argument that Islam is congenial to democratic atmosphere. Since Islam rejects the hereditary principles of politics, equality would constitute the basis of representative government. Quranic verses on liberty and freedom, right to differ, consultation and consensus, majority opinion, compromise, tolerance, equality of male and female are the basis of modern democracy. In the light of above discussion I may conclude that Islam and democracy both are inter-related. Basic concepts of Islam and the elements of modern democracy are the same.

In search of religion: Bangladesh Perspective

Bangladesh is a land of religion. From its very beginning this land was dominated by different religious community. During the reign of Gupta dynasty was dominated by Hindu community, Pala dynasty was by Buddhist and Sena was by Hindu community. And from 1204 till now it was dominated by Muslim community. Though the largest part of population of this land is Muslim but the follower of different community are living here with harmony and love. Here have Hindus, Muslims, Christians, Buddhist and so on but the true practice of religions are quiet absent. The core and common teaching of every religions is to establish peace in society through following their religious scripture, on the other hand, they submit themselves to the will of Ultimate truth; Allah, God, Ishwar or Nirvana. To this purpose all of them have in many cases distinct pathway but the common ground is belief in an Unseen and Ultimate reality.
Belief is something theoretical and sometime obscure. The true reflection of belief is in its practice. In today’s scenario religions have confined into mosque, church, temple etc and turned as an individual affair. As a student of religion, as much as I know that religions have no scope to be confined into worship house or have no change to be a matter of individual affair. It’s a collective activity and worked communally. One of the great practice of every religions is to love neighbor is quiet absent but religious scriptures said that; Bible said “You shall love your neighbor as yourself (Leviticus 19:18). Loving neighbor is one of the two greatest commandment of Christianity, Eight times in the Bible are told to love our neighbor, one of the Bible's most repeated commands. Among the ten greatest commandment of Judaism last five commandments are about the dealings with neighbor, You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness against your neighbor; You shall not covet. Islamic practice about neighbor is A report that Abdullah ibn Amr, a companion who was well versed in Hadith had a sheep slaughtered. He repeatedly asked his servant: “Have you sent some meat as a present to our Jewish neighbour?” When he said that several times, he added: “I have heard Allah’s messenger (Pbuh) saying: “Gabriel has repeatedly recommended me to be good to my neighbor until I have thought that he would include him among my heirs.” In Hinduism Love of the neighbor is a fundamental requirement for a functioning Hindu who aspires for final liberation from this world. Any injury or insult inflicted upon the other soul is ultimately injury inflicted on oneself—or worse still, the higher being. Neighborly love is integral for one's social existence in this world. The Anusana Parva (113:8) in Mahabharata encapsulates this wisdom and dictates that one should be unselfish and not behave toward others in a way that is disagreeable to oneself. And Buddhism said that “Putting oneself in the place of another, one should not kill nor cause another to kill” (Detachment and Compassion in Early Buddhism by Elizabeth J. Harris, enabling.org)
Instances of love towards neighbor may be taken from the history of religious leaders that prophet (sm) had forgiven all the Makkan citizens during the victory of Makka who were the greatest threat for his life and ideology. A pious Christian woman named Marry Magdalena who was a prostitute but Jesus Christ helped her to be turned into the right path through love. Great hindu leader Pravu Jagatbandhu helped a prostitute community to be guided through religious principles only by love. This type of instances is nothing than being a drop of an instances ocean.
In Bangladesh have three types of people based on economy; upper class, middle class and lower class. Among these the people of lower class are the most sufferer but they are the chief wheel of production. Poverty become a part of their life on the other hand minor society of upper class gradually becoming more richer. Lower people become inferior in honor but superior in work. And in most of the cases they have no enough ability to maintain their daily needs. Most of the time they suffer because of lack of food, lack of cloths even sometime they lost their shelter. But the religious leaders have no headeqye. They are busy to introduce themselves as the bearer of his/her religious faiths besides neglecting this large vulnerable community. Bangla Poush and Magh months is the winter season for Bangladesh. Many people suffer mostly due to lace of warm cloths. For them have no any ability to buy warm cloths, they have no shelter, they live in the open sky. Sometimes political parties distribute some blankets but it’s few then reality. Atlast, Bangladesh High court directed the government to distribute warm cloths for the needy people. (The Daily Star, 2010-01-05) In this case religious teachings expose that: Bible says that “And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honour thy father and thy mother. And he said, All these have I kept from my youth up. Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. And when he heard this, he was very sorrowful: for he was very rich. And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.” (Luke 18:18-25) To help others prophet (sm) encouraged his follower and said : Narrated Hakim bin Hizam that the Prophet Muhammad (peace and blessings be upon him) said: The upper hand is better than the lower hand (i.e. he who gives in charity is better than him who takes it). One should start giving first to his dependents. And the best object of charity is that which is given by a wealthy person (from the money which is left after his expenses). And whoever abstains from asking others for some financial help, Allah will give him and save him from asking others, Allah will make him self-sufficient. (Bukhari) Holy Quran also say that “Those needy ones who are wholly wrapped up in the cause of Allah, and who are hindered from moving about the earth in search of their livelihood especially deserve help. He who is unaware of their circumstances supposes them to be wealthy because of their dignified bearing, but you will know them by their countenance, although they do not go about begging of people with importunity. And whatever wealth you will spend on helping them, Allah will know of it.” (2:273) In this context Hindu religious scripture Bhagavad Gita say that “In the beginning the creator created human beings together with selfless service (Seva, sacrifice) and said: By serving each other you shall prosper and the sacrificial service shall fulfill all your desires.” (3.10)
Another problem for this religious harmonious country is Eve Teasing. In Last two years the rate of eve teasing is high. In reaction against eve teasing 13^th june has been designated “Eve Teasing protection dey” by ministry of education in Bangladesh. Executive didector of ASK Suktana Kamal said that "Some victims find suicide is the only avenue that enables them to escape this social pandemic, the situation is very frightening. The suicides of 14 girls are an alarming sign of the times. If it is not controlled, we women can no longer live in society with any dignity." (http://www.bbc.co.uk/news/10220920 )
This is a country where about 99 per cent people believe in God and follow their respective religion. But question is; where is religion? When 99 per cent people follow his or her faith then why this happen? Answer is though mostly people belief in religion but they do not practice their religion truly for worldly desire. Let us see what religions say about Eve teasing. Holy Scripture of Islam “Al Qur’an” says that And do not go anywhere near adultery: it is an outrage, and an evil path. (Al Qur’an 17:32) Quran also says that “And those who undeservedly insult believing men and women will bear the responsibility of slander and obvious sin” (Al Qur’an 33:58) Christian scripture “New Testament” says that “You have heard that how it was said, you shall not commit adultery. But I say this to you, if you look at a woman lustfully; he has already committed adultery with her in his heart. If your right eye should be your downfall, tear it out and throw it away; for it will do you less harm to lose one part of yourself than to have your whole body thrown into hell. And if your right hand should be your downfall, cut it off and throw it away; for it will you do less harm to lose one part of yourself than to have your whole body go to hell.” (Matthew 5:27-30)
Another great misuse of religion is its wrong practice in society. A portion of Ulema give thair judge in against of fornication that female will be flogged more times and applied it as the teaching of Islam. But as far as I know that Islamic rule for fornication is not supposed for non-Islamic state. State is the sole authority for applied this Islamic rule. But, due to the lack of proper Islamic knowledge Islam grow as a controvertial and brutal religion through this type of wrong practice.
In Christian society, follower of Jesus Christ called him as Lord. They venerate him as one of the important part of Catholic Christian concept of Trinity of God. They disclose him as the media between man and God. In some extent they consider him as the son of God and God Himself is Jesus’ spiritual father. But Christian scripture stand against it. New Testament says that “It is not anyone who says to me Lord, Lord, who will enter the kingdom of heaven, but the person who does the will of my father in Heaven. When the day comes many will say to me, Lord,Lord, did we not prophesy in your name, drive out demons in your name? Then I shall tell them to their faces: I have never known you; away from me all evil doers.” In this respect Charles Guignbert had written in his book Jesus that “He was servant of God, then in the hands of Greeks Jesus became the son of God” (Jesus, Trans. Joel Carmichael, P, 125)
In conclusion, About 70 per cent war in the history ware happened due to religious misunderstanding. (Prof. K. M. Saad Uddin) On the other hand most peaceful society of the world’s history was under religion, the rulling life of prophet (SM). So, I think, to live in a peaceful society have no alternative of proper religious understanding and its implication. In Bangladesh most of the people have love and emotion towerds his/her religion but in most of the cases have no proper knowledge of their own faith, which is sole responsible for social discrimination. I believe that only true practice of religion makes a society worthy.