Women Evidence

The second point is about evidence. Surah Al-Baqarah enjoins upon us that whenever you deal in loans, you should state it in writing and have two men to witness it. Further on it says: If you do not have two men, then make a man and two women as witnesses. The Quran itself explains why should there be two women. It is commonly understood that the verse means: if one of them forgets, then the other one reminds her (2:282). But the Quran has used the word "Tadilla" which is quite different from forgetting. Basically it means to get confused or become perplexed. Given this explanation for the word, let us come to the actual verse. This verse raises these questions:

(i) Why does it necessitate two women in place of one man?

(ii) Why has it been said, particularly about women, that if one is perplexed then the other would remind her?

From this it is commonly concluded that the Quran feels the women are less trustworthy and that their mental capability is less than that of men. For trustworthiness, the Quran enjoins the condition of two even for men. Would you conclude this that the Quran does not also trust men? Was it for this that one man was not considered enough! Was another one considered necessary for evidence? It is obvious that the Quran does not mistrust one man. The only purpose, according to the Quran of having two men as witnesses is that if there is anything lacking in the statement of one, then the testimony of the other one would complement it. This is only to forestall any legal omission. The purpose is not to brand men untrustworthy. The purpose is to have absolutely reliable evidence, without any omissions. In the same way when the Quran makes it necessary for two women in place of one man, it is not telling us that women are any less trustworthy than men. Here, too, the aim is to have the most reliable evidence. Otherwise, as far as the comparative trust among men and women is concerned, the Quran gives both an equal status. For example where evidence in law has been mentioned, the testimony of one woman is just as acceptable as that of one man.

Now we are left with the second question as to why did the Quran specifically remark about women, that if one of them is confused or perplexed then the other should remind her? Clearly according to the division of labour, some differences between biological constitution of men and women were necessary.

Women Share in Inheritance

Regarding inheritance, the Quran tells us that the share of one boy is equal to that of two girls (4:11). The Quran establishes a society in which men are the main earners, because the duties and responsibilities assigned to the women do not leave them with enough time to earn their own living. It is thus obvious that in a society in which the man is responsible for earning livelihood, he should get a larger portion when making an economic division. That is why, in inheritance, a boy's share has been kept double that of a girl. Girls have not been made responsible for their own, or their family's expenses. On the contrary, a boy has to bear his own expenses in addition to those expenses of his wife and children. As such, he should be getting the greater share.

On the other hand, in a situation in which men are neglecting their duties and it is feared that the girls would be rendered destitute, then the Quran gives authority that, in a will, a person can divide his property as he pleases and according to the circumstances. The division of inheritance as given in the Quran is only applicable if a person dies without executing a will, or if his will does not include all his property. The Quran is quite clear about this. As you can see, the fixing of a lesser share for a girl neither lessens her rights nor degrades her status in the society, when compared to that of a man.

Psychological difference between Men and Women

This difference is quite natural. Since physical characteristics do influence a person's psyche, men and women necessarily have psychological differences. In this respect, one resulting effect, which is quite clear is that, a man, after bringing income, is satisfied that he has done his duty towards bringing up his children. The woman, on other hand, is never satisfied that she has done enough, even after sacrificing all she has on her children. She wants to put in even the last reserve of her energy into caring for her child. If it were possible, she would physically keep her child in her heart. The hugging of the child to her bosom is the subconscious manifestation of this emotion. You have noticed that every woman in this world carries her child on her left arm. Why? It is because she wants to keep her child close to her heart, which is on the left side. What are the consequences of these psychological or biological differences between men and women? Many western scholars of psychology have done, and are doing research on this subject. Dr. M. Esther Harding has written an interesting book on this subject, called "The Way of All Women". In it he has written about the point we are considering:

If the men are asked to work where problems of human relationship are involved, they do not find it palatable, but the women on the other hand love such jobs. The women find it difficult, where they are required to define details of a problem with absolute accuracy. (Page 301).

Why does this happen? Nothing conclusively could be said about it, but Dr. Harding states that this is an ability which he has found generally common among the women he has tested in many practical examples.

If this research is correct, then you can appreciate how much the Quran has taken care of this issue. In the courts, the details of a case are normally argued, commented, discussed and questioned in a very critical manner. If the details of the case are not presented absolutely accurately, then this also affects the evidence in the case. To corroborate evidence, it is necessary that even the minutest differences are defined correctly. Women might have that psychological deficiency which has been mentioned above, and moreover by being busy with their particular duties, they may not have enough opportunities, as compared to men, to participate in such activities or problems. As a result, matters of dispute such as court cases where serious matters are discussed, a woman in general would not be able to explain the details correctly. The Quran has described the same phenomenon at a different place and in another manner. Surah Al-Zukhruf states that the Arabs used to believe that God had daughters. They used to say that their angels and deities were God's daughters. The Quran replied, (let alone the belief of God having children is absolutely ridiculous). Look at the dilemma, that even for off-springs they allocate sons to themselves and girls are attributed to God. They devalue a girl so much, that if a man hears the 'good news' of the birth of a daughter, he becomes sad and then says that it is God's child.

Those who have been brought up with a silver spoon and in jewels, in matters of dispute they are not very clear about their mind. (43:18).

To become perplexed in disputed matters, specially court cases, is the same that has been mentioned in Surah Al-Baqarah by the word "Tadhal" (mental confusion) By now you must have understood that two women in place of one man does not mean that women cannot be trusted, or that they are less brainy, or that they are given any privilege to rule women.

According to Dr. Harding's research, if women fall behind in issues concerning accurate details, the men are lacking in matters of public relationship. If one is deficient in one aspect, the other is deficient in another. Mutual cooperation can fulfil all the deficiencies in a society.

It should be made quite clear that the Quran talks in general terms and does not discuss the exceptions. It is not meant that proper education and training cannot make up for the deficiency in a person. The heavenly or ideal society professes that: a woman will have a flair for oratory and languages (56:37). Further to these explanations, it is to be noted that in respect of the two women, the Quran does not say that both of them are to give evidence one after the other, thereby making their testimony equal to that of one man. It says: if the one who is presenting evidence is uncertain due to some confusion, then the one standing by her should remind her (2:282). This makes it obvious that if the woman recording the evidence is not confused then any prompting by the other would not occur, and the testimony of a lone woman would be enough.

It is also evident that if girls are not adorned by jewels only that they would not be at a loss when problems in life are to be tackled; but when they are adorned with the jewels of education and proper training, they would be quite eloquent. In this case no standby woman would be needed for evidence. The Quran's laws in such matters are specifically conditional. When these conditions are not fulfilled, the laws do not remain operative. For example, if you do find water, then the law of dry ablutions becomes spurious.

Women Individual Qualities

As I have mentioned above, men and women have many qualities which are common to both of them, for example intellect and insight. Those aspects of life in which both have common qualities would work side by side. By virtue of the division of labour, mentioned before, a woman has been biologically endowed with the capability of giving birth and raising a child. This a man lacks. This female capability fulfils a basic need of the society, and thus compensates for man's great drawback. In this respect a woman is far superior to a man. A mother's lap is the first training ground of a child. The child would be what his mother makes him; and the entire nation would be influenced by this upbringing. That is why in the Arabic language (and in the Quran itself) the nation is named as 'Ummah'. The root of this word is 'Um', which means mother. Therefore, according to the Quran, a mother is responsible for building and moulding a nation. This is the one quality of woman, which man is deprived of. Just think of how colossal a burden of responsibility a woman carries, and how exalted her status is! A woman spends most of her life dealing with these responsibilities, and during that time she may be unable to participate in those activities which require effort and hard physical work. This role in society is fulfilled by man. He spends and uses all his time to exploit and develop the sources of nourishment. (This is what is known as earning the daily bread). It is, however, obvious that this cannot give man an upper hand over a woman. A woman supplements one of his deficiencies and he covers for one of hers. In other words the woman is productive or procures in one way, and man in another. One is superior in one aspect; the other is superior in another. God has made you superior to one another (due to having different qualities) (2:34).

The Quran reveals that it is because of your self-made standards that you believe that since man earns and spends his earnings on the woman, he is better being. (If one accepts the principle that the earners are better than the spenders, then the farmers should be considered better than the thinkers, philosophers and inventors; and the soldiers fighting in a war should be much lower than the labourers, because thinkers, philosophers and soldiers do not till the land and produce food). You have stretched this self-made criterion to such an extent, that a woman has started questioning as to why she was made a female, and not a man. The society that the Quran envisages can never raise such questions in a woman's mind. That is why God has said: On the basis of whatever qualities you have been endowed with by God, you cannot discriminate against the other sex in such a manner, that the other one yearns for the same (4:32).

Men and women have different qualities depending upon their individual fields of work. The question remains whether both do their duties in the most conscientious and dedicated manner. Those who work diligently and wholeheartedly in their respective sphere of activities will reap the benefits in the society. You should only wish for being able to do your best in your respective fields (4:32).

Common Capabilities

Aside from this division of labour, the remaining human capabilities belong to both men and women. Surah Al-Ahzab mentions all these capabilities, which can be attributed to both men and women:

If men have the potentiality to develop their personality by harmonizing themselves with the Laws of Allah, then women also have a similar potentiality; if men can be members of a movement that aims at world peace according to the inviolable Laws of Allah, then women also can participate in it by becoming its members; if men can restrain their capabilities so as to develop them within the laws of Allah, so can women; if men can vindicate the truth of their conviction through its practical implementation in life, so can women vindicate it; if men can remain steadfast on the path they have chosen, so can women; if men have the inexhaustible capacity to be more and more in harmony with the Laws of Allah Almighty once they are set on this path, so have women this inexhaustible capacity; if men can sacrifice lower values for higher values, so can women; if men can exercise control and do not violate the limitations set on them, so can women; if men can keep their sexual urge within the desired limits, so can women; if men can understand the Laws of Allah Almighty and focus their activities in life on them, so can women. Now if both men and women have equal capacities and potentialities, their results should also be the same for both of them. Hence both will enjoy protection and security, and all other such benefits and joy that will come out of their deeds (33:35).

Look at all these Quranic details and think! Is there any aspect of life for which it has said that man has a particular quality which the woman does not; that man can do this and a woman cannot; or that man can become this, and a woman cannot? That is why the Quran tells us, in clear terms:

The positive actions of both men and women would bring them satisfying results; both would experience heaven side by side; it will be the heaven of their home, of this world and in continuity of this life, the heaven of the hereafter (4:124). Nobody's toils would be wasted. (3:195).

According to the Quran:

(i) Both men and women have been endowed with all the human qualities. The objective of life is to develop all these qualities, and to use them most appropriately. Therefore on this account, there is no distinction between men or women. Both are entitled to 'enter paradise'. As such, there is no reason why one sex should be distinguished from the other.

(ii) However, due to the universal law of division of labour, there are certain duties that only a woman can fulfil. In this respect a woman compensates for one of man's great deficiency in society. But as a woman has to spend a great deal of her life fulfilling the call of these duties, she cannot earn her living. A man is thus called upon to fulfil this deficiency of the society. However, just as a woman cannot have an upper hand because she is fulfilling those duties which are impossible for a man to perform, in the same manner a man, too, cannot subjugate a woman by claiming that throughout most of her life she is incapable of earning her living.

(iii) Society's balance can be maintained only if all people perform their respective duties to the best of their abilities.

(iv) In this respect the life gets divided into two spheres. One encircles the duties of a woman only, and the other encompasses duties in which both men and women can participate together.

(v) Just as it would be wrong for a woman not to perform the duties exclusively assigned to her, in the same manner it would also be wrong to confine to her particular circle and to prohibit her from entering the mutual enclosure. Both such actions can cause the disruption of the society.

Women in Islam

A basic reason for the incompatibilities that have crept into our Muslim society is that man has disregarded the respect-worthy emotions of woman. It is a fact that he has never tried to understand woman. He has never considered her worthy enough of being understood. But has this neglect given him any peace? If your left eye is aching, can your right eye sleep peacefully?

Woman under the Prevalent Laws

In your mind you have quite easily concluded that since the "Sharia Laws" (Religious Laws) have been formulated by men, they give them an upper hand and tend to suppress women. There is no doubt that our prevalent ''Sharia Laws'' would result in the same mess. However, the reason is not as you have understood it. If we consider your reason to be correct, then men 'by nature' are such that they want an upper hand and want to overpower and enslave women. What we call 'Nature' consists of something that he has brought along from his animal life. As far as animals are concerned, you never see a male keeping an upper hand over his female. As such, men cannot have this streak because of their animal instincts. Besides animal instincts, the qualities that manifest in 'human nature' are in fact the result of heredity, circumstances, education and nurturing. Therefore, it would be incorrect to claim that because our ''Sharia Laws'' have been made by men, they have given women a degraded position in them. Instead, it would be more appropriate to say that these laws had been formulated under such circumstances when tyranny, instead of justice, was the order of the day.

At that time, the 'woman' was hated. Hence, according to these laws and ideas, a woman's status was that of a down-trodden, enslaved and degraded being. These laws relate to our monarchical period and, as I have often repeated before, our prevalent 'Islam', too, was more or less formulated at that time. Life in this period, whether it concerned men or women had coercion as its prominent feature. For example, all the laws formulated at that time reserved all the rights for the ruling class. The ruled had no rights; they could only beg for the royal benevolence. They could not demand anything as of right. According to these laws, the landlord had all the rights, and the tiller of the land was treated as a servant. According to these rules a rich man could get all the luxuries whenever he wanted, and the poor received even their daily bread as a charity. In fact the poor got something, too, but this was only to save the giver from the influence of the evil eye. So much so that according to these beliefs, a rich man could buy his paradise with his money, but a poor man had to cry and beg for his salvation. It is so obvious, therefore, that in an environment where such laws and beliefs have been devised even for male subordinates, a woman cannot expect better treatment.

Women and Quran

All of these were the results of the above mentioned laws and moral codes, which were the product of times mentioned above. However, the Muslim criteria of fixing the status of a woman, or man, are neither these social laws nor this moral code. For the Muslims, there is only one standard under the sky, and that is the book of God, which they profess to believe in. What status does the Quran endows for woman? The details are lengthy, but their gist reminds me of a joke which Allama Iqbal used to relate. He would say, "If I were not a Muslim, and I had studied the Quran like an ordinary student, then I would have concluded that this book was written by a woman, who was taking revenge on man, for the usurped rights of her community". If one studies the religions and cultures of the world, it leaves no doubt in one's mind that a woman has been pushed to extreme degradation. On the other hand, in the Quranic study it appears as if she has been favoured very much. For a start, the Quran has rejected the common belief that God created man (Adam) first and then woman (Eve) was created out of his rib. By now, you must have understood that according to the Quran, this very concept that human beings were created by a special couple called Adam and Eve, is wrong. The Quran, in effect, presents Adam as the representative of mankind or humanity.

Birth of a Human

The theory of evolution tells us that life began with a single cell that later divided itself into two i.e. an ovum and a spermatozoon. The Quran corroborates the same by saying: God created you from a single life cell and from it created its mate (for man a woman and for woman a man) and from them twain (4:1). In other words the single life cell swelled and divided itself into two and this continued until then a great number of men and women inhabited this world. And from them were created many men and women (4:1). You should note that the Quran does not discriminate between men and women by virtue of their genders. Their life source is the same, and they are like two branches of the same origin.

Zauj (One of a Pair)

The Quran calls both man and woman as Zauj; but in Urdu we call a woman the Zauja of a man. We do not call a man the Zauj of a woman. The Quran, however, calls both man and woman, Zauj to each other, meaning companions. Further, it does not say that the woman is a man's Zauj, and that the man is not. God addresses human beings and tells them: He has made Zauj among you (30:21, 42:11). Zauj means a friend and companion; which implies that men and women are each other's friends and companions. Accordingly, Zauj would mean the ones who are complementary to each other. Given this meaning, a man complements a woman, and a woman complements a man. They are Zauj to each other. The Quran has gone to the extent of saying, you are from each other (3:195). Therefore, no individual can call itself complete unilaterally.

After this, the Quran has negated the myth that 'Adam had faltered in the paradise due to a woman'. The belief of Satan trapping the woman and then the woman tempting Adam, who sinned and was then kicked out of paradise was rejected as has been mentioned in Torah of Jews. The Quran says that both man and woman are capable of compliance or defiance of laws; both can err and commit mistakes. Therefore, it said: Satan misguided both of them (2:36). Hence it is wrong to surmise that woman is responsible for all the sins committed in this world, and that the man is completely innocent.

Both Man and Woman are Respectable

Having seen the negative stance, let us explore the positive angle. The Quran ordains: Verily We have made humankind worthy of respect (17:70). This reference is not only for man, but for woman also. In the norms of the Arabic language when one wants to mention both men and women together, would say "Bani so and so". In the Quran, "Bani Israel" does not mean only men of Israel, but both men and women. Similarly when the Quran tells us: We created humans with aesthetic balance (95:4), this includes both men and women. The Quran always collectively addresses human beings, and not just men.

The Quranic Aim

By the way this point should make you understand the aim of the Quran, viz.:

(i) To develop human potentialities and to harmonize them in a balanced way. (Balance here means the appropriate and proper weight. Whatever weight anything is supposed to have, it should have just that. Everyone knows the importance of the exact or the correct weight of an ingredient in a doctor's prescription;)

(ii) The society in which people have to deal with each other should be balanced;

(iii) Humans and the forces of nature should also strike a harmonious balance.

In other words, the purpose of human life is to establish a balance. Now, when in the Quran human life refers to both men and women, is it possible that we can achieve this balance with only one gender (either men or women alone)? Can you imagine maintaining this balance by ignoring half of humanity altogether? A basic reason for all the imbalances in human life is the consideration of half of humanity as a whole. This deprives us of the benefits of a balanced way of life, as in general it remains incomplete. This ignorance goes a step further. The half (which man considers as being human), has been further divided and sub divided to such an extent, that the very self of ninety-nine percent of humans has been discriminated against. Only those who belong to the "upper strata", according to their self-made norms, are considered humans. This is irrespective of any bias towards intellectuals like Plato, or to any religious leader. Every where you see the division and distinction of classes is prevalent. (But this subject does not fall into the inquiry your have made, so I shall not talk about it in detail in this letter.)

Economics of Zakah: Quran Economics

Before beginning this final part of our discussion of Zakah, let us briefly summarize the first two parts to maintain focus and continuity. In the first part we showed how our present approach to Zakah has turned into a lifeless ritual leading to differences in Zakah items and Zakah rates among various Sunni sects; major differences between Sunni and Shi'ia sects in this matter; non- uniform policy for collecting Zakah by Muslim governments which can range anywhere from voluntary contribution to compulsory deduction from bank accounts. These certainly were not the ways our Prophet ( PBUH ) and the rightly guided Khalifas practiced Zakah.

In the second part we emphasized that the real system of Zakah must lead to economic growth and development, and that, for this to occur, Zakah needs a strong foundation. Several verses from the Quran were presented which provide the basis of this foundation. Although Muslims continue to give the ritual Zakah, the economic problems continue to get worse. In fact, corruption in the system of Zakah collection and distribution is quite common in many Muslim countries and charitable organizations. We also pointed out that we really cannot talk about a system of Zakah as long as Allah-given resources are under the control of dictators/kings, capitalists, and/or priests whose primary objective is not to serve Allah Almighty or his servants, but to maintain their own power and control. Until Allah's resources are purified from their corruption (the root of Zakah also means purification), we cannot truly hope to implement Zakah. In this final part of the article, we venture to show how the Quranic concept of Zakah, if implemented in its pristine form, will, ultimately, lead to economic growth and development of not only Muslims but of the entire human race. This may sound strange or even impossible under the present system of Zakah being practiced by Muslims. But this situation has to do with Muslims and not Islam. We must differentiate between Muslims and Islam .

No one can argue that we, Muslims, are no longer the Ummah referred to in the Quran. We are divided into sects. We make excuses to justify our sectarian divisions in spite of Allah's stern and clear warnings against it (6:159,30:31,32) . We play with the verses of Allah Almighty and compile books-such as the book of tricks mentioned in Part-I-to circumvent Allah's clear orders about "giving Zakah." According to the Quran, accumulating wealth and looking for ways to multiply it leads to hell (104:2-4).

On the other hand, if we follow in the footsteps of the Prophet (PBUH) and his companions there will be no doubt or skepticism about the universal goal of Zakah. The skeptics (both Muslims and non-Muslims) have to go back to the period of the Prophet (PBUH) and the rightly guided Khalifas-and not to the Umayyad and Abbasi periods-to find a proof of the positive impact that the economics of Zakah created on the society. That society was established and ruled solely on the basis of the universal permanent values of the Quran.

Quranic Zakah: Requires Own Independent State

Because the Quran is a Constitution, it requires its own independent and free state where its unique economic system of Zakah can and should be implemented. The positive output (growth and nourishment at all levels) of this economic system is termed by the Quran "Aata-wuz-Zakaat" or "to give Zakah." The Quran says:

(They are) those who, if We establish them in the land, establish regular prayer and give Zakah " Aata-wuz-Zakaat ", enjoin the right and forbid wrong: with God rests the end (and decision) of (all) affairs. [Al-Hajj 22:41, Translation: Yusuf Ali]

"Establish them in the land," means the establishment of an Islamic state by the momineen or the believers. The beneficial outcome of Zakah must manifest in this world through its own government established along the lines of the Prophet (PBUH) and the Sahaabaa (R) .Therefore, the establishment of this Islamic state is different from the ones established by the proponents of so-called Shariah, from the Ummayah and Abbasids down to the present. How can a so-called Islamic government under the control of kings/dictators, capitalists, and/or priests implement the Quranic economics of Zakah when, in fact, they are the ones who corrupt it? The Quran does not even recognize their existence, let alone allow them to rule in the name of God. In fact, the Quran condemns religious priests who unjustly devour people's hard earned wealth (9:34).

Zakah: Lead to Growth and Development

The term "giving Zakah" means a) making available to all human beings the provisions of growth and development by providing equal opportunity within its jurisdiction and b) purifying a corrupt economic system. This is in contrast to the present situation where the governments " take away (a ritual) Zakah" instead of "giving (the Quranic) Zakah" to the people as instructed by Allah.

In the first place, the duty imposed by Allah Almighty for "giving Zakah," i.e. making available the provisions of growth and development, cannot be fulfilled unless the Quranic government has the capability to discharge this responsibility. The needs of the people determine how much Zakah is taken. Zakah is not a special religious tax or levy that is different from the government tax. In a Quranic state it is not possible for some people to hoard material possessions beyond their needs and indulge in excesses, while the rest are deprived of the basic means and provisions of life. The Quran explains the justification for this.

i. The Earth is the source of all the provisions of life. Like water, air and light, the Earth has been created by Allah Almighty for the benefit of all. Therefore, no one has the right to own it except Allah. We, humans, are only the trustees and beneficiaries. We are not owners. As discussed in the second part of this article, the claim of ownership of any part of the Earth by human beings is shirk in the sight of Allah.

ii. In this system, individuals cannot hold onto surplus wealth.

"They ask thee how much they are to spend; Say: 'What is beyond your needs.'" (2:219).

iii. Surplus wealth should go to the treasury (Baitul Maal ) of the Islamic government, as was the case during the time of the rightly-guided Khalifas. Therefore, in this system, there is no question of individual, or group investment.

iv. This system will provide all the basic needs of life like housing, hospitalization, and education. No one will need to borrow money with interest for the above; no one will have surplus money to invest with interest.

v. The question of individual business for profit also does not arise in this system. Shops will be cooperative distribution centers, not sources of individual profit. Those who run the centers will receive compensation for their efforts.

[Note: Some may claim that the above advocates Communism. Nothing can be farther from the truth. Contrary to Islam, Communism does not believe in any power higher than itself. While people in a Communist state work for the good of the state in this life, Muslims work for the benefit of all to develop the individual soul for the Afterlife.]

Interest free Economics: According To Quran Laws

The economic system of the Quran must be run on an interest-free basis. While this topic is hotly debated in Islamic circles, the proponents of interest-free Islamic economics mostly seek ways to adapt it to Western capitalism. But the economic system of Zakah, grounded in the Quran, is unique, relying on the desire of individuals to uplift themselves morally and spiritually, not materially. Brothers and sisters! Just as Islam is opposed to Communism for putting the State before God and the "Self"(Soul), it is also opposed to Capitalism for putting money before God and the "Self."

The term Riba in the Quran encompasses more than "interest." Riba is the foundation of an economic system that is so directly opposed to the economic system of the Quran that Allah Almighty asks believers in the Quran to declare that this system is a war against "Allah Almighty and the Prophet (PBUH), " (2:279) and, therefore, to fight it. Ironically, today our Ulema occupy themselves with seeking solutions to the Riba -based economy of an un-Quranic system. Otherwise, what other explanation could there be for Imams (religious leaders) and Fuqahaa (religious jurists) who allow indirect silent partnership in business or land (read investment), a relatively mild form of exploitation compared to Riba ? [Detailed discussion of Riba requires a separate article.]

To recollect, our discussion of Zakah thus far can be summarized as follows:

1) Whatever is collected in the name of Zakah nowadays is really a charity. It has nothing to do with the Quranic Zakah.

2) For Zakah, the existence of an Islamic government based solely on the Quran as its Constitution is essential (22:40). This must replace any man-made economic system (like Capitalism or Communism) or purify any system based on an amalgamation with the divine system like the one based on the so-called "Shariah" developed under the Abbasi rule.

3) It is this government that can truly give (the Quranic) Zakah (" Aatawuz Zakah ") to its people by providing the means of growth and nourishment to everyone equally while demolishing such barriers as wealth, status, race, gender, ethnicity, language, etc.

4) To discharge this responsibility, the entire revenue of this government can be called Zakah. There cannot be a permanent fixed-for-all-time Zakah rate or Zakah items. The government will determine these based on the needs of the time and place. Whatever the Prophet ( PBUH ) fixed was based upon the needs of his time and place and was not meant to be permanent for all times and all places.

5) The charitable contributions to deal with emergency situations are called Sadaqaat (not Zakah) by the Quran.

Incentive for Giving: As we have seen, according to the Quran, it is the responsibility of the Islamic state to provide equal opportunity to all as a basic human right for growth and development. For this purpose, every family returns its surplus wealth to the Islamic state (2:219). Moreover, it is the duty of Muslims to extend this system to include the entire humanity (1:2).

What is the incentive that will drive people to give their surplus wealth to the Islamic system willingly? What benefit will the individual derive who gives his/her surplus wealth to this system?

Without satisfactory answers to the above questions, people will not be motivated to part with their surplus wealth. No one wants to part with his/her hard earned money without receiving some benefits in return. The Quran says: He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away the foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. Thus doth God (by parables) show forth Truth and Vanity. For the scum disappears like froth cast out; while that which is for the good of mankind remains on the earth. Thus doth God set forth parables. [ar-Ra`d 13:17, Translation: Yusufali]

The above verse reveals clearly and beautifully the answer to our questions: only that system will stay forever which is beneficial to all of humanity. This is the fundamental law that decides whether a system or an ideology is capable of being maintained or is transient and will disappear. According to this law, a system which is designed to benefit only a particular group or nation, will disappear sooner or later. The ruins of past empires (including Muslim ones) attest to the effectiveness of this law.

Therefore, when we choose an ideology of life other than what the Quran prescribes, we have to face the consequence of that choice.

Two Alternatives, Two Choices: Individuals tend to work for their own benefit. This is the driving force which motivates people to work. But according to the Quran:

Ø That system in which everyone works for one's own individual benefit does not have the ability to stay-no matter how much tinkering or patch-up job is done to save it. On the contrary,

Ø The system in which everyone works for the benefit of entire humankind will stay forever. It stays on the basis of its own intrinsic strength and power.

In the second system, individual benefits are not ignored. They just do not occur immediately or directly. Rather, they occur indirectly - and in the long run, while, in the first system, everyone gets his/her individual benefit right away. The Quran calls this short-term gain or Mataa'uddunya , while the long-term gain that comes to a person who has shared and circulated his/her worldly benefits with humankind, is called the future benefit or Aakhira . This is also referred to as the life of the future or Ha-yaatul Aakhira which includes the life after death as well (87:16-17).

Thus, according to the Quran, an ideology based on the welfare of the individual is short-sighted and doomed to perish, while the one based on the welfare of the entire humankind is just.

Quran: Tell Us About Universal Welfare

The Quran does not advocate this ideology on the basis of emotion or blind faith. Unlike other religions, the Quran provides objective proof for every claim it makes. So, why is an ideology based on the welfare of an individual or a family, or a race, or a nation wrong while the one based on universal welfare right? The Quran explains it through a practical example and provides an objective proof for this claim.

If human beings lived only at the animal level, then it would have been acceptable to look for one's own self-interest. Eating, drinking, and the pursuit of happiness from material things in life would have been their goal (47:12). But life at the human level is different than at the animal level. Animals do not have a sense of tomorrow or future. This distinguishes human beings from everything else in the universe. The human body in this world, which is a vehicle for the "self," or "soul," is left behind while the soul journeys on to another dimension which the Quran calls Ha-yaatul Aakhira , just as the mother's womb is a vehicle for the fetus which eventually separates and journeys on independently.

It is this sense of a larger future (or future life) that binds a human being with the rest of humanity just as individual members of a family work together for the future success of all the family members. Working for the benefit of humanity's future leads, in turn, to development and growth of the "self," an essential requirement for each individuals' future journey. The Quran says:

Verily, (the ends) ye strive for are diverse. So he who gives and fears [Wattaqa], And (in all sincerity) testifies to the best,- We will indeed make smooth for him the path to Bliss . But he who is a greedy miser and thinks himself self-sufficient, And gives the lie to the best,- We will indeed make smooth for him the path to Misery; Nor will his wealth profit him when he falls headlong (into the Pit). Verily We take upon Ourselves to guide, And verily unto Us (belong) the End and the Beginning. Therefore do I warn you of a Fire blazing fiercely; None shall reach it but those most unfortunate ones Who give the lie to Truth and turn their backs. But those most devoted to God shall be removed far from it,- Those who spend their wealth for increase in self-purification, [Surah Al-Layl 92:4-18, Translation: Yusufali.]

Human efforts are spent in different directions. But the one who "gives" (Muttaqi) saves himself/herself from dangers. (The root of Taqwa is: protection from dangers, therefore Muttaqi is one who is protected).

The above verses also provide the motivation for why one should "give." "Giving" achieves two things. First, it provides a source of nourishment, growth and development at the physical level. This is so obvious that it does not require further elaboration. Second, what is not so obvious is how it affects the non-physical or "human" aspect of life. In the interest of simplicity and brevity it is said that "giving" leads to spiritual growth. But what is this spiritual growth and how does it occur?

Human Activity Is Subject to Higher Law: The Quran explains in concrete terms that "spiritual growth" is not something imaginary or metaphysical. It says there is a higher law that operates on the "self" just as the physical law operates on the body. This higher law is that the "self" grows by giving whereas the body grows by "taking." Let us see a rational explanation for this law.

When human beings employ intelligence as a tool, human emotion tries to fulfill its ambitions and desires to excel by competition. Since human intelligence knows no other world than its own, it guides human beings to compete for this world. This is the material concept of life in which people try to outwit each other in conflict situations using every means, primarily power, money, influence. This is amplified several folds (in terms of its influence and impact) at the national and international levels. The Quran says that this way of life is transient, leads to waste of human potential, and ultimately to human catastrophe.

Human Desire: To Compete Cannot Be Crushed

Thus, according to the above verse, the Quran recognizes the very real existence of the human emotion to compete. But it also warns that the end result of the competition for material things is short-lived. The race for material things weakens rather than strengthens the human "self" and character. Instead, the Quran tells us to compete in a different arena, one which will not only strengthen our character and "self", but the results of which will encompass both this world and the hereafter:

Race one with another for forgiveness from your Lord [Rab or Nourisher] and a Garden whereof the breadth is as the breadth of the heavens and the earth, which is in store for those who believe in Allah Almighty and His messengers. Such is the bounty of Allah, which He bestoweth upon whom He will, and Allah Almighty is of Infinite Bounty. [Sura Al-Hadid 57:21, Translation: Pickthall]

This competition leads to a system in which Allah's bounty flows like a continuous river - a river that covers the breadth of the heavens and the earth-satisfying everyone's needs in this life and extending to the other. No one, in this system, erects any barriers in this free flowing economic bounty (garden) of life. Rather, everyone seeks forgiveness from Allah Almighty from such acts so that this bounty remains freely available for nourishment and growth for all, as Allah Almighty has promised (1:2, 17:31).

Economics: Concept and Purpose in Islam

In part I of this article, we had examined the prevailing opinions of both religious and secular Muslims, as well as the prevailing system of Zakat in some so-called Muslim countries. We had concluded that the concept and practice of Zakat has been reduced to a lifeless ritual by means of which the rich believe they can gain entry into Heaven in the Hereafter. On the other hand, our Prophet (pbuh) acted to establish the Deen of Allah Almighty in Medina by implementing the system of Salaah and Zakat as spelled out in the Quran. In this part we will look closely at this system of Zakat.

If Zakat is one of the pillars of the Deen , it stands to reason that this pillar must stand on a firm foundation. That firm foundation is comprised of each Muslim's unshakable conviction, 100% commitment, utter sincerity, and complete dedication to the belief that the Allah-owned resources on the planet must be made available to all creatures and human beings for their sustenance, nourishment, and growth.

The Arabic word Zakat , with its root Z -K -W means growth and development. A tree is nourished and grows in the presence of Allah-owned resources such as the soil, the rain, the sun, and the air (56:63-72; 80:24-31). Any interference in the flow of any of these resources will retard the growth and development of the tree. Similarly, any individual, group, government, or system which disrupts the natural flow of Allah-owned resources on the planet to all human beings creates an imbalance in society: the rich/poor, the master/slave, the owner/worker. In the West, this awareness is dawning in respect to plants, animal and insect species which are becoming extinct due to this imbalance in nature caused by the actions of human beings.

However, the global economic imbalance continues to grow unchecked because human beings have refused, in their greed, to believe in the basic economic principle of Zakat : unrestricted flow of resources to all human beings (41:10, 50:11, 55:10, 56:73, 79:33, and 80:32).

The capitalist New World Order of the West actively seeks to control the natural resources of weaker nations under the guise of "global economic security." Using the United Nations as a tool, the weak are intimidated into submission either through economic sanctions or military force. Allama Iqbal beautifully captured this mentality of the powerful when he said: "Hai wo sultan ghair ki kheti pe ho jiski nazar." (The master is one who always has an eye on others' lands.) Muslims, too, have abandoned the Quranic Zakat, which is Allah's assured challenge to this naked exploitation of the weak by the strong. Unlike other religions, Islam is a Deen , a system of life, a constitutionally-run, collective life that encompasses the social, economic, political, judicial, and military aspects of a community. The leaders of this community are not priests, or scholars, or the rich, or the strong: they are the most upright who commit to upholding the laws of Allah Almighty in the land, " Amr bil ma'aroof " (enjoining what is right) and " Nahya 'anil munkar " (forbidding what is wrong). They make sure the Quran, the Constitution of Allah, is en acted i.e. put into action.

What then, is the position of the Quran on the Economic World Order that should prevail, in other words, Zakat? The Quran emphasizes the importance of economics in human life. While describing the life of Heaven, the Quran says there will be no hunger and no misery there.

"There is therein (enough provision) for thee not to go hungry nor to go naked." [Yusuf Ali (20:118)]

Too, the Quran teaches us to work for the good of this life, as well as the hereafter (2:201, 7:156), in contrast to the mindset of those who consider economic prosperity in this life to be an end in itself. According to the Quran, such people live at the animal level:

"Verily Allah Almighty will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah Almighty will enjoy (this world) and eat as cattle eat; and the Fire will be their abode." [Yusuf Ali (47:12)]

Taqwaa (righteous works) includes the use of economic prosperity to achieve a higher and nobler goal (10:63-64, 16:30). Economic prosperity is a means, not an end; it is a source for life, not the end of life; it is a prerequisite for growth and development in life, not the final goal of life. Since economic prosperity is so essential to human growth and development, Allah Almighty has addressed the issue of Zakat in great depth in the Quran.

To begin with, Allah Almighty says He is Rahman and Rahim :

"There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time and place of its definite abode and its temporary deposit: All is in a clear Record." [Yusuf Ali (11:6)]

"How many are the creatures that carry not their own sustenance? It is Allah Almighty who feeds (both) them and you: for He hears and knows (all things)." [Yusuf Ali (29:60). Also see verses (6:152) and (17:31)]

Allah, of course, does not personally feed anyone: And when they are told, "Spend ye of (the bounties) with which God has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if God had so willed, He would have fed, (Himself)? - Ye are in nothing but manifest error." [Yusuf Ali (36:47)]

Allah Almighty fulfills this promise by creating the resources for the nourishment and growth of all moving creatures. No one, therefore, has the right to own or control the Allah-given natural resources or to restrict their flow to humanity at large (107:7, 17:20). Otherwise, this is tantamount to belying the Deen of Allah Almighty (107:1-6). Any association or partnership with Allah Almighty in this respect is Shirk, an unforgivable sin in the sight of Allah. Allah Almighty says:

"Join not anything as equal with Him; be good to your parents; Kill not your children on a plea of Want- We provide sustenance for you and for them ." [Yusuf Ali 6:151]

Secondly, Allah Almighty is clearly the real owner of the resources He has created. The following verses in the Quran leave no doubt about this:

The earth and all its resources belong to Allah. It is such an obvious fact that no one can deny it (6:12, 10:31, 29:61 &63, 31:25, 34:24, 39:10 &38, 43:9).

· Allah Almighty is the inheritor of the earth (19:40). The earth has been created for the benefit of all (55:10).

It has been created to provide nourishment for all (56:73).

To Him belongs all that is in heavens and the earth, "La hu ma fissamawati fil ardh" (2:116, 2:255, 4:171, 5:40, 14:2, 16:52, 20:6, 22:64).

"Lillahi ma fissamawati fil ardh" (2:284, 3:109, 3:129, 4:131,132, 5:40, 10:55, 10:67, 14:2, 16:52, 20:6, 21:19, 34:1, 42:4, 42:53, 53:21).

"Lillahi miraathus samaawaatti wal ardh" (3:180).

As Owner, then, Allah Almighty has given us these resources as a trust which we are required to disburse according to His Will (the system of Zakat), which is, to make available to all living creatures according to their needs, without any hindrance or control, the sustenance and provisions of life.

It was the Prophet's ( pbuh ) unshakable conviction, his utter commitment, and total obedience to this system of Zakat that led to the establishment of the basic infrastructure of a universal, welfare-based economic system in Medina, and which reached its pinnacle during Khalifa 'Umar's (R) time when, it is said, hardly anyone was in need of charity. The Prophet (pbuh) lived his life true to this principle: he was not an owner of anything, no land, no possessions; he was merely an enforcer of the Will of Allah Almighty - he established the system of Zakat.

Shirk - Associating Other Owners besides Allah Almighty to the Ownership of the Earth

Since Allah Almighty owns the Earth and its resources, then no one else can be an owner. A simple example illustrates this well: I wish to buy a piece of land. The seller and I sign the papers, and legally, I become the new owner. But if we carry this process back far enough, a point will come where this mutual deal will come to an end. Someone must have acquired that land illegally at first without any mutual agreement. Now, in legal jargon, any illegally acquired property, no matter how many times it is bought and sold thereafter, remains illegal. So, how can I say that "I" am the "legal" owner of that land? In my own defense I may claim that I acquired the land "legally," or that it is not my responsibility to worry about someone else's very first illegal acquisition of that land, or that I bought it from halal earned income, so I "own" it. But it does not change the reality - I am involved in a deal which was Shirk to begin with. And, as long as I believe in "my ownership," I am involved in Shirk.

Brothers and sisters! It is not difficult to understand this kind of Shirk if our hearts and minds are open and sincere. According to the Quran, Muslim believers are required to enter into a contract with Allah Almighty in which they must sell their life and wealth to Him in exchange for Jannah : "Allah Almighty hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise)" [Yusuf Ali 9:111]

But, if we cling to the attitude that we own our life and wealth (in violation of the above ayah) then how can we practice and establish Zakat? First, this Shirk (having two owners, Allah Almighty and us) has to be slowly and gradually eliminated before the tree of Zakat can take firm root in a land rooted in Tauheed (with Allah Almighty only being the owner of everything including our lives) and not in Shirk (in which others are also owners along with Allah). That is where Sadaqaa or charity comes in.

What is Sadaqaa?

Our Islamic scholars interpret both Zakat and Sadaqaa as charity. And whatever instruction Allah Almighty has given in the Quran in the following verse for Sadaqaat they attribute it to Zakat .

Alms [Sadaqaat] are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of God; and for the wayfarer: (thus is it) ordained by God, and God is full of knowledge and wisdom. [Yusuf Ali (9:60)]

But, first of all, why would Allah Almighty use two different terms if they mean exactly the same thing? It does not make sense. Secondly, the Arabic language also does not support it. While the root meaning of Zakat comes from Z-K-W , meaning growth and development, the root meaning of Sadaqaa comes from the root S-D-Q , meaning truth and power. Therefore, all the words that are derived from this root will have these two meanings (truth and power) embedded in them. Siddeeq is one who proves his trust and belief by his actions. As-Sadaqatu is anything that is given in the way of Allah Almighty voluntarily to prove one's promise and belief in Him as opposed to Zakat , which is compulsory [Tajul 'Uroos]. Therefore, Sadaqqa has a different purpose in Islam than Zakat and both cannot be equated with each other. How can income tax (a compulsory thing) be equated with charity (a voluntary thing)?

Economics:Concept and Purpose in Islam

The economics of zakah and its relevance to modern times is a hotly debated issue among both religious and liberal Muslims. This series of articles will attempt to explain the concept of zakah in the light of only the Quran and the faithful implementation of this concept by our Prophet (pbuh). We will see how a similarly implemented system can solve the current economic problems of not just Muslims, but of the whole world.

Economics: Zakah, First Universal Welfare System

Contrary to the beliefs of both religious and secular Muslims, the Prophet's achievements were based not on ephemeral but on the permanent values of the Quran. He brought about the greatest revolution - even an economic and political miracle - in human history (see Michael Hart, THE 100, pages 3-10). In a very short time after the prophet migrated to Medina and implemented the system of salaah and zakah, the economic condition of the people changed. (For a detailed discussion about the system of salaah, see a two part article in MONITOR, pages 6-10, September/October 1998, and pages 7-12, December1998/January 1999)

The Prophet (pbuh) is reported to have said: If a single person were to sleep hungry in a town, then God's protection is lifted from such a town. [Masnad Imam Ahmad ] This hadith emphasizes that no one (Muslim or non-Muslim) under this system should go hungry. Thus this zakah system created the first universal welfare system in human history. It also gradually transformed the existing slave-based economy to a universal welfare-based economy. By the end of the Prophet's period, the entire Arabian Peninsula enjoyed economic as well as political security. This system reached its pinnacle during Khalifa 'Umar's time (again, see Michael Hart, THE 100, pages 261-265), a time when, history tells us, hardly anyone was in need of charity.

What has occurred then in the intervening years that the Muslim masses are suffering economic deprivation even though they live in areas with plenty of natural resources?

What Happened Then?

Muslims and non-Muslims alike ask the question: If the system implemented by our Prophet (pbuh) and Sahabaa (r) was so good, why did it not continue? The answer is simple: we changed or abandoned the system implemented by the Prophet. Instead of deciding matters with open consultation, as the Quran requires, the Ummayad and Abbasid dynastic rulers created a dictatorship under the guise of " Shari'iah " and " Ijma'a ". This was a ploy to fool the people. The rulers first acquired illegal political authority, and then delegated religious authority to Imams appointed by themselves.

Thus they hijacked the train of Islam from the track of our Prophet (pbuh) and his Sahabba (r) and put it on a new track called " Shari'ah ." Since then, a minority of the rich and powerful has been riding this train and entertaining their friends while exploiting the vast majority of Muslims along the way. Consequently, common Muslims have continued to live in poverty and to suffer intergenerational economic misery. Islam's system of zakah has had nothing to do with this sad state of affairs.

Zakah: Our Approach

Today, we are taught that zakah is one of the pillars of Islam. zakah is generally translated as charity or poor-due and it is required to be distributed according to the details given in the Shari'ah . However, the descendents of the Prophet (pbuh), generally known as "Syeds" in the Indian subcontinent, are forbidden to take zakah according to this Shari'ah . No matter how poor, they are considered superior by birth compared to other Muslims due to their supposed relationship with the Prophet (pbuh). Obviously, this is against our Prophet's Sunnah since he proclaimed justice, fairness, and equality for all, regardless of family or blood relationship.

The dispensation of zakah is regulated by different rates (called shar'h ) for different items (called nisaab ) whose details are given in books of hadith and Fiqh . Zakah on money is 2.5% of the savings over a period of one year according to the Shari'ah . There are many conditions attached to the giving and receiving of zakah. There is no uniformity even among the Sunnis in the restrictions, rates, and even the items of zakah.

In addition, there are different books of Fiqh and Shari'ah for different Muslim sects or schools of thought! Although Islamic scholars know about these differences in zakah among the Muslim sects, they rarely bring them out into the open, since it is in the interest of these scholars to keep the people ignorant.

The differences in zakah among the four Sunni Imams are not as major as among the Sunni and Shi'ia Imams. For example, in Fiqh Jaffariah , there is no zakah on paper currency. So, for the followers of this Fiqh there is no Zakah on bank accounts. When General Zia-ul-Haq, the Pakistani military ruler instituted compulsory zakah in Pakistan, the Shi'ia 'Ulema revolted against it and refused to abide by the government's zakah ordinance. Ultimately, the government excluded Shi'ias from the yearly bank account deductions. This led many Sunnis to declare themselves Shi'ias on their bank forms to avoid paying zakah on their bank accounts.

Conclusion

Dear sisters and brothers! We must re-turn to the true spirit of the Quran; we must have the courage to follow the Islam of our Prophet (pbuh), which requires real sacrifice and a drastic change in our lifestyles. We must go back to the Quran as the primary source, and not to the rulings of Islamic scholars from the time of the Ummayad and Abbasid rulers.

In Part 2 of this article we will look at the real meaning and significance of zakah - the Arabic word zakah with its root z-k-w , which means growth and development, not charity or poor-due. Keeping this meaning in full view, zakah is supposed to ultimately lead to growth and development of all human beings; it is supposed to remove the need for charity or poor-due in the long term. We will see how zakah not only leads to the economic progress of individuals and all human beings, but to their spiritual progress as well. We will also note the difference between Sadaqaa and Zakah.

Astronomy

Prophet Muhammad has been accused with all sorts of lies. One of the accusations of the Pagans in Makkah that he had secret Christian and Jewish companions that taught him the Jewish and Christian history. Past and present critics of Islam enjoy this theory of secret companions. If this theory holds, we would like to add other names to these “secret” companions such as the American astronomer Vesto M. Slipher, Dr. Edwin Hubble, and Professor Alan Guth among many other astronomy and physics scholars.

In 1912 the American astronomer Vesto M. Slipher (1875-1969), working at the Lowell Observatory in Arizona, discovered the "red shift," which paved the way to the Big Bang, one of the greatest discovery in the twentieth century.

Edwin Hubble (1889-1953) studied at the Yerkes Observatory, and in 1917, received a doctorate in astronomy from the University of Chicago. Hubble developed a classification system for the Galaxies he observed. In 1924, he saw a large number of galaxies beyond our Milky Way. It was then he discovered that Galaxies were moving away from each other at a constant rate in 1929. He announced the discovery of the linear relation between distant galaxies and their red shifts. This relation, which was called Hubble constant, helps astronomers to introduce the Big Bang, determine the age of the universe, and prove that the universe was expanding.

Professor Alan H. Guth, of MIT introduced the inflation theory that explained a number of puzzling features of the conventional Big Bang in 1998. It accounts for the fact that the closely packed infant universe expanded neither so slowly that gravity could crush it back into nothingness, nor so fast that it could thin out before galaxies and stars could form. The inflation theory proposed a fine balance of the density of the universe. Too much density would close the universe round on itself and collapse; too low density would open out the universe uncontrollably.

The Big Bang and expansion of the universe are considered the most awesome discoveries of the twentieth century. The evidences the Big Bang and expansion of the universe are so powerful to the extent that they are considered a fact. The discussions of cosmologists are focusing now on the mechanism and the factors that affect this expansion.

The Quran refers to the Big Bang in one short Ayah (verse}, presenting an accurate outline to the conditions that led to creating the universe:

Surah (chapter) 21, Ayah (verse) 30 "Do not the unbelievers see that the heavens and the earth were joined together (as one unit of creation) before We clove them asunder?"

In the above Ayah, Allah declares clearly that the universe (the skies and the earth) was joined together, and then Allah caused it to explode. There is a very important choice of words in the original Arabic text whose translation is given above. The Arabic word “ratq” translated as "joined together" means "mixed in each, blended" in Arabic dictionaries. It is used to refer to two or more different substances that make up a whole. The phrase "We clove them asunder" is the verb “fataqa” in Arabic and implies that something comes into being by tearing apart or destroying the structure of “ratq.” In this Ayah, skies and earth are at first subject to the status of “ratq” and then they exploded. Intriguingly, cosmologists speak of a "cosmic egg" that consisted of all the matter in the universe prior to the Big Bang. In other words, all the heavens and earth were included in this egg in a condition of “ratq.” This cosmic egg exploded violently causing its matter to “fataqa“ and in the process created the structure of the whole universe.

The accuracy of the Arabic words of such divine description of starting the universe is well beyond comprehension. A cosmic fact was revealed to an unlettered Arab that took humanity one thousand and four hundred years to discover. This Ayah addresses the unbelievers with an overwhelming challenge. No one can claim that Muhammad had knowledge of spectroscopic observations or he had instruments to measure red shifts of distance galaxies. Also, he was not a genius mathematician. This Ayah, as with many of the scientific miracles in the Quran, addresses the unbelievers in a strong challenge. If they could not use their intuition to figure out the existence and the uniqueness of One Creator and to believe in the authenticity of the Quran, then they can listen to an unlettered Arab explaining the creation of the universe.

Allah refers to the expanding universe in the following verse:

Surah (chapter) 51, Ayah (verse) 47 "We have built the firmaments with might and we indeed have vast power."

The above translation does not reflect the actual meaning of the Ayah. Any Arab speaking person will translate the above verse as follows:

"We have built the skies with might and we indeed are expanding (them)"

The Arabic verb used means continually expanding, and refers to the previous noun that is the skies. Other translations of this verb include "width and generosity", and "to make them wider." One of the translations called "The choice" or in Arabic "Montakhab", stated clearly its Arabic meaning that the universe is expanding.

The fact is that Allah described the expansion of the universe in a short sentence. Muhammad stated this fact that took humanity ages to discover and measure. Who told him that? This fact could not be envisioned in the seventh century and authored by an unlettered Arab when he had no previous knowledge about cosmology. It must have been a divine inspiration from the Creator of the Universe!

The fact is the Quran is authentic and valid for all times, ages, and places. The above two verses confirm this fact, when these verses were understood and validated after 14 centuries of the revelation. It is now obvious the powerful statement of the Quran which states:

Surah (chapter) 15, Ayah (verse) 9 “We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).”

The purity of the Arabic text of the Quran through fourteen centuries is a foretaste of the eternal care with which Allah’s Truth is guarded through all ages. Allah’s Pure and Holy Truth will never suffer eclipse in any time or in any place. Unlike the Bible, in the present day, millions of Muslims (Arabs and non-Arabs) memorize the whole Arabic text of the Quran by heart. Some of them have been able to memorize the entire Quran by the age of ten. This is a simple and yet an overwhelming fact. Not only did God preserve the Arabic text of the Quran, but also the style of reciting the Quran by today’s Muslims is exactly the same style of recitation as that of Muhammad himself. Muslims, when reading verses of the Quran, stop where the Messenger of Allah stopped, and continue where he continued. One may really wonder about the strength of God’s promise to preserve the Quran in writing as well as in reading. When one recites the Quran, one is reading the authentic Words of the Only God, with the exact reading style of Muhammad, the greatest man ever lived. This is definitely an enormous spiritual experience.

The Quran was introduced to Prophet Muhammad to humanity as a revelation from God. At this point we have a tremendous challenge. We have only two choices:

• Accept the whole Quran as the authentic revelation from God.
• Add other names such as the American astronomer Vesto M. Slipher, Dr. Edwin Hubble, and Professor Alan Guth among many other astronomy and physics scholars to these “secret” companions of Prophet Muhammad!!

It is now your option to pick up one of the above two choices. You be the judge.