THE GATE-WAY TO THE QURAN RE-OPENED
RENNAISSANCE RECONSIDERED

‘Personal’ and ‘collective responsibility’ is not specific to man only. Other creatures also bear this burden relative to requirements of their existence, form and function, (20-50). They live a disciplined life in organized communities, (6-38), and strive for the goals which are much higher than their own apparent physical stature and ‘being’, [See some examples in Surahs 16 Al-Nahl (the Bee), 27 Al-Naml (the Ant), 29 Al-Ankabuut (the Spider)]. Besides many fine aspects of their creation, they maintain order, and in case of conflict or disorder they have their methods to resolve issues and restore it. Man is similarly ordained, in accordance with universal law, to maintain balance (55-8&9), and keep order (7-56). But the planet is facing perhaps one of the worst strifes, since award of the ‘commission’, for its administration, to man. (2-30), which is under one of the severest tests, at the moment. Examine following clause of the ‘commission’ of office to David (Peace be upon him), by the Sovereign-Lord of the worlds, to understand some extent of responsibility:

“O David! We (Allah) did indeed make you a vicegerent on earth:

So, judge you between men in truth; nor follow you the lusts,
For, they will mislead you from the Path of Allah.
For those who wander astray from the Path of Allah,
is a penalty grievous.
For that, they forget the Day of Account”. 38-26

Every form of existence, even a particle, possesses life, sensitivity, even consciousness and understanding specific to its own sphere of existence. They follow laws of their individual existence and those pertaining to the composite whole, of which they are the constituents, (55-5&6, 36-38 to 40). Those who have very little of these, are usually classified as inanimate and generally considered devoid of consciousness. The inanimate have not been made to bear the burden of observing the injunctions of Allah. Although, in their respective spheres they also obey the universal laws.

As for creatures, Allah has given each a particular nature and function. He has guided it in a way that corresponds to its place in the collective scheme of things, and responsibility. Creatures showing signs of consciousness and reason, are called rational beings. With the degree of consciousness and awareness, level of responsibility increases in the world of existence. Different forms of guidance have accordingly been provided to them to discharge the responsibilities assigned. Besides senses, instinct, and intuition, man has specially been provided with intellect and faculties of reasoning. The ‘Shari'ah’ underlines this difference. The Holy Quran speaks of different forms of guidance, including primary and general, (e.g.,20-50 and 87-2&3). Because of higher level of consciousness, faculties and functions, man has been made to bear the injunctions of the Shari'ah and be accountable for them, in individual and collective capacity. The Holy Quran is very clear on this point.

While defining responsibility through the prophets and the revealed books, requisite guidance has been provided for working with the given faculties and resources for the discharge of the assigned function. Some accept this responsibility and guidance, and become believers (muslims) (6-82). Those who believe in the laws of Allah, they act accordingly, i.e., with responsibility. Some reject it and become disbelievers (Kaafirs). Since they don’t believe in the working of the laws ordained by Allah, they don’t pay heed to their manifestations in the facts and phenomena in nature and life. Thus, they don’t abide partially or wholly, by the ordainments or injunctions (laws), in the social realm, as they are not constrained by the social laws like the physical laws. Anybody who acts against the laws, the consequences are clear- he stands to lose. (47-3). Guidance and Responsibility (acting in accordance with the guidance), both, are essentially complementary to each other. Working of ‘guidance’ without responsibility (right action) is purposeless. Responsibility without guidance is inconceivable. It would negate the very purpose of rational upgradation of ‘Adam’. Prophets were given the highest responsibility of delivery of the Message. After giving revelation and guidance, they were not left on their own. Their responsibilities were so intense and strict that Prophet Yunus (Peace be upon him), when he denounced his people and left them in disgust, after they remained unheeded to his warnings, he was still brought back for the accomplishment of ministry and mission assigned to him, (21-87&88, 37-139 to 148).

Higher level of responsibility along with corresponding degree of guidance is more particular to true believers (mu'minuun) and the God-fearing (muttaquun). That is to say, Allah's Grace provides man with internal and external means and circumstances which make it easy, and even pleasant for him to accept responsibility and guidance; and difficult to ignore or oppose it. Higher guidance descends with the degree of consciousness of Allah. Here man, not only can, but is required to make progress in his state of ‘consciousness’, and not to lose sense, personality or human superiority in hazy world of mysticism or descend into animality. Any kind of contemplation or practice creating any of such situations, is negation of the very purpose of ‘commission of administration’ given to Adam, on earth.

Consciousness and guidance make man work with responsibility. His mandate allows neither retrogression nor inertia. It is the mandatory requirement to remain progressive and dynamic on the straight path, defined by virtuous deeds, which place man, above his person, in much wider scope of arrangement called ‘society’ or community. It is defined by the ‘Shari'ah’ (Faith) and not by individual or collective fancies, customs, habits, fads or fashions. Increase in virtuous deeds brings with it an increase in divine guidance and rewards, and vice versa.. The Holy Quran itself gives the promise of such increase, (19-76, 6-83). God-conscious strive for increase in divine guidance and help that they keep seeking till their last breath, for the truthful discharge of their responsibility, (3-8). They don’t stop at the stage of first ‘contact’. No one, not even the greatest, can do without wishing to attain more of its advanced and higher stages. No one can claim not to need it. Neither success, nor prosperity in this or in the other world can really come without right action (righteous deed) in individual and collective capacity. Today, mortal man needs it more. Hence, of all prayers one can address and make endeavours to draw nearer in communication and communion with Allah, the most important is for the right action, which is fruitful and not infertile or wasteful, with greater good in individual and collective sense. This has been taught in the very first Surah of the Holy Quran (1-6).

Direct contact with God is claimed only in specific individual context, whereas teachings of the Prophets, ‘Shariah’, are both, for individual and collective good, and thus indispensable. One can not, indeed , enjoy benefits of life without right action under the law (Shari'ah, Righteous Deeds, the Approved Way).

This brings us to the question: can the Quranic code of humanism be implemented for common and greater good of mankind, in the present milieu? Is Renaissance possible? The situation has become too complex and intricate, to suggest a simple solution! It is not easy. The problems of the Ummah have much bigger dimensions than isolated approaches, limited by geographic and nationalistic considerations can define, which have been battered and beaten up through out twentieth century, and are still panting into twenty first century. ‘Muslim states’ present a disarray of political arrangements and economic conditions. More muslims live in many non-muslim states than in many individual muslim countries. The concept of ‘daar-ul harb’ (state of war) will have to be reconsidered. A new situation of active strike against muslims (‘daarudz-dzarb’, state of infliction?) has emerged, around the world, where their identity with the basic principle of ‘Islam’ (peace) is distorted; and the biggest loss is that they are being dubbed entirely opposed to it. Issues overlook Himalayan heights and geographical boundaries. Under the circumstances, horizons of the ideal concept of Ummah will have to be traced through the Quran, and right from the Charter of the first City State of Madina. Generally speaking, for the mankind, the planet seems to have ‘set’ in the pitch darkness.
Only a mission with universal message, which has the capability to cut through all schism, can meet the global challenge.

Al-Faatihah introduces the Quran as all embracing, universal in approach and a panacea for all ills. Careful study shows that it promises a prescription, for all time, for taking mankind out from darkness to light (14-1), as it did about 1400 years ago! Al-Faatihah provides Preamble of Policy and Objectives. The Quran presents the detailed Code for Worship-Obedience of Allah, the One, the Only, the Alone, and Goodly Righteous Deeds. Worship-Obedience of Allah necessarily mean the obedience of laws of Allah, i.e., the legislative aspect of the Diin. Wrapped up in the Mercy of Ar-Rahmaanir-Rahiim, in verses Nos. 1 and 3 of Al-Faatihah, the above doctrine translates into: Love of Allah Alone, and Love of His creation, for His sake alone. And purpose of all goodly-righteous deeds is the development of human personality, peace and progress of human society. A well-known Hadith highlights that Mercy of God is for those who show mercy to God's creatures. Muhammad (Peace be upon him) said:

"Graciously Kind is God, the Holy, the High. Show kindness to those who dwell on earth so that the Grace of God may descend upon you from above".

In other words, if you love Allah's creatures, Allah loves you. On further examination we conclude that the basic theme of all revelation and the lesson of history, summarized in Al-Faatihah in its verse No. 7, combine into following formulation: Devotion to Allah Alone and kind - righteous deeds are the determinants and dynamics of rise of individuals and nations; and the deviation, the downfall. i.e., salvation and success of individuals and nations are the results of Devotion-Obedience to the laws of Allah Alone and righteous living accordingly, in harmony with human personality and society. Failure is the consequence of deviation from and disbelief in the Truth (the immutable Law).

Thus, to approach the Quran for guidance, with sure success, is the only hope. But how? There can be many approaches. Short cuts may seem to be convenient and even tempting. In such a situation, the Quran itself presents a model for achieving higher ideals and fulfillling responsibilities of those levels. Let us revisit the model set by it at the time of its advent, particularly its methodology, for adoption in present circumstances. The Quran provides background of rise and fall of nations, causes of strife and the curative course adopted through out history of mankind for reestablishing peace and prosperity on the planet. The trail is quite conspicuously illuminated.

The earlier revealed Surahs 73 and 74, provide syllabus and training module for preparing for ‘higher responsibility’. Carefully and deeply reflect into following Surah (73), particularly in the background of verse 73-5 (‘A weighty Responsibility’):

“O you folded in garments! (1)
Stand by night, but not all night.(2)
Half of it, or a little less. (3) Or a little more.
And recite the Quran, in slow, measured, rhythmic tones. (4)
Soon shall We (Allah) send down, to you,
A weighty Message.” (5)
“Truly the rising by night is most potent for governing (the soul),
and most suitable for the Word. (6)
“True, there is for you,
by day prolonged occupation, with daily duties. (7)
But keep in remembrance the Name of your Lord-Master, and devote your self to Him wholeheartedly. (8)
“Lord-Master-Owner-Sustainer of the East and the West:
There is no god but He:
Take Him therefore for (your) Disposer of affairs. (9)
And have patience with what they say, and
leave them with noble (dignity). (10) 73-1 to 10

“O you wrapped up! (1)!
Arise and deliver warning! (2)
And your Lord-Master-Owner-Sustainer, you do magnify! (3)
And your garments, keep free from stain! (4)
And all abomination shun! (5)
Nor expect in giving any increase (for yourself)! (6)
But, for your Lord’s (Cause), be patient and constant! (7) 74-1 to 7
First of all, in order to develop the right attitude and to prepare frame of mind for taking up the challenge, establish and improve your relationship with your Lord-Master. Easy steps, but basic and essential, are identified from the Quran, as given below. In order to come out of the current mess, it is, first, necessary to come out of the present mind-set:

“Verily, Allah never changes the condition of a people,
until they change that is in their ‘selves’ (13-11)
(they change their minds, mind-set)
Also see 8-53.
Take the first step; the trail will unfold and other steps will follow:

“Come back” to Allah, “well-pleasing and well-pleased”: (as righteous, loveable and loving, fearfully-dutiful): 89-28. The Lord in love with His creation, calls lovingly His servant, even though he may have gone far, to come back, with full faith and trust.

“Come back you, to your Lord-Master-Sustainer (Allah),
Well-pleased (yourself) and well-pleasing unto Him (Allah). 89-28
“Turn Full Attention”: 94-8
(Devote and make concerted effort.)

“And to your Lord-Master-Owner-Sustainer (Allah),

turn (all) your attention” 94-8

Again examine 73-8, carefully.

“Prostrate and Draw near”: 96-19
(Submit and concentrate):

“And bow down in adoration,
and bring yourself, the closer (to Allah). “ 96-19

Many people may try to maintain ‘personal relationship’ with God, without moving forward in other areas assigned to man for individual and collective endeavour on earth. Among them some may even get too much obsessed with mystic meddlings. Some of them feel satisfied with personal piety and individual achievement, which are good and desirable; no doubt. But one should not stop there. Otherwise the very purpose that Allah appointed Adam as the ‘administrator’ of earth, gets relegated. Mere personal piety does not perfect ‘personality’ of man, in the composite whole called community or society. Examine carefully 2-177, particularly the socio-economic legislation and prescriptions of the Diin, given precedence over rituals of personal piety.

In the West, since the rise of Protestantism, the notion of a personal relationship with God, on the part of an individual, has got popularity. This in turn has produced a confused idea; that ethics can be framed independent of religion; external or legislative aspect of religion is of no account; prescribed norms are irrelevant to the so called ‘religious experience', and doctrines can be dispensed with completely—this, in fact, even in general terms shows total incomprehension of what constitutes a religion.

Mystics also emphasize a one-to-one relationship between the believer and the God he believes in- a direct contact. In this relationship, in which God may speak directly to a man, forms basis of individualism. The Protestant ethics is grounded precisely in the same concept.' (London Economist, May 17-23, 1975, page 82 of the Special Survey). In Monasticism one relegates responsibility and loses reflective and responsive sensitivities of human personality which work only in an interactive human environment or society. The Quran does not encourage mysticism and monasticism, both. The Quran inculcates responsive and responsible attitude in order to develop a dutifully useful person for himself and for the society.

Be “Constant and Patient in fulfillling the duty”: 19-65 (Strive obediently and sincerely with constancy and consistency):

“...So obey-worship Him (Allah) and
be constant and patient
in His obedience-worship (duty).”19-65
Returning to Allah in submission and with full concentration, as mentioned above, develop ‘Qalb Saliim’ (2-131, and 16-120, i.e., a whole heart, a dedicated mind, a devoted ‘self’). It develops further in processes following this phase particularly in, Tazkiaah, discussed in following paras.

“Behold his Lord-Master-Owner-Sustainer (Allah)
said to him (Abraham): ‘Bow (submit your will to Me)’:
He said ‘I bow (submit my will)
to Lord-Master-Owner-Sustainer of the universes.” (131)
And this was the legacy that Abraham left to his sons..” (132)
2-131 &132
“Abraham was indeed a model, devoutedly obedient to Allah,
true in faith, and he associated not gods with Allah.” 16-120

For the next, more active phase, simple and small steps, but bigger in leap, are prescribed in verse 62-2:

“It is He (Allah) Who has sent, amongst the unlettered,
a Messenger from among themselves, to rehearse to them His Signs, to sanctify them, and to instruct them in the Book and the Hikmah (Wisdom); although they had been, before, in manifest error.” 62-2

From above verse emerge following important ingredients:
“Tilaawat”: Literally it means to follow. Read: Study the Quran with assimilation, understanding and reflection, (73-4) to be put into practice (73-5). For this one should preferably ‘follow’ the dictum given in 73-8 to 10, 74-2 & 3.

Most people remain intensively attached to and spiritually satisfied with the rhythmic echoes of heart and ecstasies of faith, at the initial step of ‘reading’ without study, assimilation, understanding and reflection. They don’t apply the spiritual advantage available in this exercise to their material world of creation. In this connection, glorious example of Umar (Peace be upon him) needs to be studied. He did not stop just at the initial spiritual experience. He sets a model for emulation. He put into practice the Quranic claim that its teachings make man perfect, mankind prosperous and world a real welfare state. Make a comparative study of his rule with his contemporary Roman, Iranian, Chinese, and Indian Empires and verify the verdict of world history even upto and after hot and cold World Wars

“Tazkiaah”: Purification of ‘Self’ - Mind and Body (74-4 to 7). The ‘reading’ unfolds the knowledge about what and how to ‘purify’, and why. (74-4 to 7, 73-2 to 10). It clearly explains that success and failure depend on taming of the ‘self’. (91-9 & 10):

“Truly he succeeds that purifies it (self)” (9)
and he fails that corrupts it (self)” (10) 91-9 & 10

Again here also many people remain mostly devoted in ‘personal piety’ without perfecting in plurality its unlimited scope. This generally leads to dichotomy in individual private and collective public life. No doubt, without firm standing on the strength of one’s own personal character, neither leadership can lead nor disciple can follow. But for the second part of this mission, it is necessary that collective character or culture is developed on ‘purity’ as envisaged in the concept of ‘Tazkiaah’. Consider the most simple ‘oath’, in those circumstances, administered during the first Pledge of Aqaba, which spearheaded movement into Madina and turned the course of history of the globe: (a) We will not worship any but One God, (b) We will not steal, (c) Nor commit adultery, (d) Nor kill our children, (e) Nor will we slander our neighbour, and (f) We will obey the Prophet (Peace be upon him) of God. At the time of second pledge of Aqaba, “when seventy three men and two women came forward.. and took oath.. the Prophet Muhammad (Peace be upon him) named twelve of the chiefs of these men, and said, ‘Moses (Peace be upon him) chose from amongst his people twelve leaders. Ye shall be sureties for the rest, even as were the Apostles of Jesus (Peace be upon him); and I am surety for my people’. And the people answered, ‘Amiin’, So be it.” (Muir’s Life of Muhammad, vol.ii, pp. 216, 232, A Dictionary of Islam, Thomas Patrick Hughes). Thus the foundation for the first community- based organization (CBO, in the modern terminology) for Madina was laid and a master trainer was arranged for them from Makkaah.

This is basically important because human energies and time are limited. If these are wasted after the pursuits of ‘Taaghuut’, (lusts and lures) there remains little available for right application, for higher ideals. Firstly, because, it leave no room for righteous pursuit and, secondly, it damages the capacity so badly that it leaves man incapacitated to bear the burden of responsibility and guidance. The Quran categorically explains that ‘believers’ who have accepted the responsibility and act under guidance with dedication, and who have prepared themselves with proper planning and training, can come out victorious even in situations of adverse ratio of 1:10 in terms of men, material and resources, (8-65). The Quran links it with ‘understanding’ and ‘steadfastness’ (sabiruun) of those who ‘believe’ (mu’minuun) in the laws and follow the rules, which is the basic requirement of discipline and dedication in battle or warfare. It further explains that ‘one hundred’ can ‘vanquish’ one thousand of those who ‘disbelieve’ (kafaruu, don’t believe, violate laws, rules, discipline). But, if the believers are not well grounded in the faith and have ‘weakness’ (dza’fan), which may include that of discipline, training, effort, etc., in the faith, the ratio may fall to 1 to 2, (see 8-66).

“Teaching of the Book": It has to be in sequence, with continuity and constancy, with meaning, in detail, with the objective of understanding and implementation of its Commandments. Some of them are highlighted in Dos and Don’ts (e.g.22-41, 70-22 to 35, 25-61 to 70 and again in same Surah 25-71 to 76). This legislative prescription is further subject to the proviso of 2-2 to 4. The success is guaranteed in 2-5, and at many other places. ‘Reading’ is far easier than ‘Teaching’. The latter is much more intense, deep and requires thorough understanding and command. This becomes possible when ‘Tilaawat’ lays firm foundation and ‘Tazkiaah’ raises a high stature in strong structure.

“(They are) those who, if We (Allah) establish them in the land, establish regular prayer and give regular charity,
enjoin the right and forbid wrong..” 22-41

“This is the Book; in it is guidance sure, without doubt,
to those who fear Allah: (2)
Who believe in the Unseen , are steadfast in prayer, and spend out of what We (Allah) have provided for them (3)
And who believe in the Revelation, sent to you, and
sent before your time, and have assurance of the Here-after. (4)
They are on (true guidance)
from their Lord-Master-Owner-Sustainer (Allah), and
it is these who will prosper.”(5) 2-2 to 5
Dedication to ‘learning and teaching’ has been bracketed with the high institution of ‘Jihaad’, (9-122).

“Nor should the believers all go forth together:
If a contingent from every expedition remained behind,
they could devote themselves to studies in the Diin and
admonish the people when they return to them,
that thus they (may learn) to guard themselves (against evil).” 9-122

It is also extremely essential to acquire most modern knowledge, technology and information. Teaching of Hikmah: Both in word and deed, it flows from and in conformity with ‘Teaching of the Book’.
For better grounding in ‘Tilaawat’ and ‘Teaching of the Book’, and for acquiring firmness in Tazkiaah, the Quran essentially prescribes following:
Tafakkur (Think)
Tadabbur (Deliberate)
Ta’aqqul (Reason)
One of the most important bestowments that come with Hikmah is the ‘Hukm’, i.e., ‘power-sovereignty’ is granted. All forms of ‘Hidaayah’ (Divine Guidance’) available, operate through the ‘software engine or vehicle’ of Hikmah (although not exactly but nearly translated as power-wisdom). One who is bestowed Hikmah gets ‘all good in abundance’.

Depending upon progress made and strength gained in exercises mentioned above, the Mission may now take a concrete shape. Now comes the most dynamic phase, where resistance is bound to develop not necessarily only on the Manifesto or the Charter, and not mainly on the second part of the formulation of faith (i.e., first kalimaah) but basically due to and on the first part of it, i.e., basically on ‘Laa ilaaha’ and, consequently, on its second part also, i.e., ‘illallaahu’. There are many people, including some of the People of the Book, who believe in God, and at the same time conjecture or conceive other gods, too. So, it is not the basic problem for them to believe in God, (the second part of the Islamic formulation of Faith). But many people violently reject the Oneness and associate all possible they can conceive as gods, beside the Only One God, Alone. It is here that active and violent resistance has been perpetrated through out the history of revealed religion based on Monotheism.

This concept (Faith) explaining the way of life based on unity and universality of one law (Monotheism), governing all existence, was inconceivable out of ignorance, and was resisted out of arrogance. This still continues under one or the other doctrine or dogma, although science is increasingly clarifying many misconceptions about it. Science has now set its direction in search of the ‘Unified Law’ (Unification Theory, which is leading science to the basic theme of Monotheism).

For preparing to cope up with or to counter the active resistance, or violent rejection, understand very carefully and deeply Surahs 109, 112, 113, and 114.

“Say: ‘O you who reject Faith! (1)
I worship not that which you worship-obey, (2)
Nor will you worship That which I worship-obey (3),
and I will not worship that
which you have been wont to worship-obey (4),
Nor will you worship That which I worship-obey (5)
To you be your way, and to me mine, Diin.” (6) 109-1 to 6
“Say: ‘He is Allah, the One and Only (1),
Allah, the Eternal, Absolute (2),
He begets not, nor is He begotten. (3)
And there is none like unto Him” (4) 112-1 to 4
“Say: ‘I seek refuge with the Lord of the dawn, (1)
from the mischief of created things.” (2) 113-1&2

“Say: ‘I seek refuge with the Lord-Sustainer of mankind (1)
The King of mankind (2)
The God of mankind.” (3) 114-1 to 3

Importance of this recommendation may need to be re-emphamized due to historical experience and amount of clarity and understanding demanded by verses 5 to 7 of Al-Faatihah. The opportunity of manifest success can become obscure or even turn into failure, only and mainly because of own weakness due to little grounding or weakness of faith in these Surahs, i.e. 109, 112, 113-1 to 2, and 114. Importance of training and Tazkiaah, has already been emphasized.

‘Teaching of the Book and Teaching of Hikmah’ are taken up with the objective of discharging the high responsibility entrusted in 3-110, i.e.:

"You have been best of peoples, ever raised up for mankind,
You enjoin Al-Ma'ruuf (right) and forbid Al-Munkar (wrong.)".
3-110

This seriously demands discipline and organization. Severity of this demand may increase with the degree of resistance. But success, ‘manifest and sure’ (Fath Mubiin) is guaranteed. At this point it may be necessary to distinguish Jihaad from ordinary struggle and also from intolerance.

“The term Jihaad means struggling, exerting one’s latent power and exhausting all potential to achieve a (noble) cause. (It does not take myopic view in the individualistic and self styled sense.) This word and its various derivatives have been frequently used in the Quran, the Sunnah and the religious literature of Islam. According to some scholars Jihaad forms such an essential part of Muslim religious practice that it constitutes the sixth pillar of Islam. (It is organized, directed and declared as an institution, not sporadic.)

“Islam allows war (as laid down) not for its own sake (or just for the sake of it), but for the noble purpose of protecting human life and its intrinsic values. In fact, the permission to take up arms and engage in battle under certain circumstances stems from the noble aim of protecting and respecting the life, dignity of man, and the right of humanbeings to shape their destiny by their own free will and independent endeavour (against their violation and terror).”

(“Jihad and Isamic World-view”, Muhammad al-Ghazali, The Dawn, 25.8.2000) .

“O you who believe! If you help (the Cause of) Allah,
He will help you and make your foothold firm” 47-7

“Permission to fight is given to those who are fighting them because they have been wronged, and Surely Allah is Ever All-Powerful for their aid.”(39)
“To those who have been expelled from their homes
in defiance of their right –(unjustly, for no cause),
only because they said ‘our Lord-Master-Owner-Sustainer is Allah.” (40) 22-39 & 40 Surahs Anfaal (8), and Taubaa (9), lay down clear principles for conduct and conclusion of warfare. Jihaad is made obligatory against those who ‘fight’ you, unjustly as explained in above quoted verses also.

“And fight in the way of Allah, those who fight you..” 2-190.

“And fight them on until there is no more tumult or oppression, and there prevails justice and faith in Allah altogether and everywhere; but if they cease, verily, Allah does see all that they do.” 8-39

“March forth, whether you are light or heavy, and
strive hard with your wealth and your lives in the Cause of Allah.
This is better for you, if you but know.” 9-41

“Jihaad is ordained for you though you dislike it, and
it may be that you dislike a thing which is good for you and that you like a thing which is bad for you.
Allah knows but you do not know.” 2-216.

‘Jihaad’ is not just laying down one’s life. There are many sacrifices that one has to make during the course of suffering and endurance. There are glorious examples of martyrs who entered Jihaad simultaneously or as soon as they entered the faith, (e.g., 20-70 to 73, 8-72).

“O you who believe! When you meet a force, be firm, and
call Allah in remembrance much, that you may prosper.” 8-45

“O you, who believe! Fight the unbelievers who gird you about.
And let them find firmness in you.
And know that Allah is with those who fear Him.”9-123
‘Devotion to Allah Alone and kind - righteous deeds’ as the guiding principle of policy can only make the mission successful and fruitful. In this connection Last Sermon of the Prophet Muhammad (Peace be upon him), provides a model Universal Charter, (See Appendix-A). Verses like 3-110 and 22-41 present Socio-Politico-Economic Manifesto for the welfare of people; in conjunction with verses, e.g., 2-177, 70-22 to 34, 25-61 to 70 and 25-71 to 76.

“You are the best of people , evolved for mankind,
enjoining what is right , forbidding what is wrong, and
believing in Allah.” 3-110

“Those who, if We (Allah) establish them in the land,
establish regular prayer and give regular charity,
enjoin the right and forbid wrong.
With Allah rests the end of affairs.” 22-41

Be it very carefully noted that neglet of social security and welfare has been termed as the ‘negation’ of the ‘Diin’ itself:
“See you one, who denies the Diin? (1)
Then such is (that) who repulses the orphan, (2)
And encourages not the feeding of the indigent.” (3) 107-1 to 3.

Irrevokable guarantees of Human Rights, and those pertaining to the good of people, human personality and society as a whole, make the movement participative and mobilizes indigenous strength, i.e., masses own it.

At this point, it is very pertinent to clarify that to ordain right (Ma’ruuf) and forbid wrong (Munkar), is responsibility of every responsible-believer in the divine legislation, individually and collectively, in his area of influence, authority, governance or sovereignty, to whatever extent it extends.

During the course of active action, disputes of policy or practice crop up. In that event, first it has to be refer to the Quran. And then to Sunnah. Then, as may be required, to other sources.

“And obey Allah and His Messenger, and fall not into disputes,
lest you lose heart, and be patient and persevering,
for, Allah is with those who patiently persevere.” 8-46
"And We (Allah) have sent down to you, the Book
that explains everything, and
A Guidance, and
A Mercy, and
Glad Tidings ,
to those who submit to God" 16-90
Mercy, Guidance, Succour and Success are assured to the ‘faithful’.
“If Allah helps you, none can overcome you, and if He forsakes you, who is there, after Him that can help you?
And in Allah let believers put their trust.” 3-160

If the trail is not followed, it will just be another trial. No phase or process can be ignored or bypassed for the higher goals, discussed in earlier paragraphs. To be born as muslim, to remain a muslim or beget a muslim without ‘belief’ and merely ‘exist’ without discharging duty according to the obligation, is not desirable. Some steps or some phases, however, overlap or take their course simultaneously. But there is no short cut, by elimination of any one of them, if ‘renaissance’, leading to the application of Divine Legislation and Wisdom for the benefit and welfare of mankind, is the objective. They can however be expedited depending upon dedication and commitment to the cause.

It is not a lengthy prescription, anyway. Importance of education and training in latest sciences, technology and information can not be over emphasized. At the same time it is equally essential to re-emphasize the importance of grounding of all these pursuits in the ‘Teaching of the Book’ as explained above.

“..(Like external) internal impurity and filth; and a dirty and polluted mind are the greatest hindrances in the way of correct and proper understanding of the Quran for renaissance or revolution, as some may even like to put it.

“There are people who tend to confuse the third phase with the first one and try to steal their way into the Quranic treasures, specially belonging to the third phase, without undergoing the process of ‘Tazkiaah’. The history of Islam bears testimony to the fact that the people who strayed away from the main stream of Islamic thought and practice, invariably belonged to this category. What they failed to understand is that the phase of ‘Tilaawat-i-Aayaat’ is characterized basically by the descention, nuzuul, of Divine Knowledge towards man, and has therefore been made so easy to understand and act upon simply with the help of basic knowledge of Arabic language and a medium degree of intellectual comprehension.

“Contrarily, Tazkiaah is marked by the ascension, uruuj, of man towards Divine Knowledge in the sense that he is elevated as to comprehend those Quranic realities which are in operation.. It is in the stage of ‘Ta’aliimal Kitab’ that man acquires the knowledge of intricacies of permanent and temporary as well as universal and eternal inter-relationships of the divine directives, and develops a taste for ‘Ijtihaad’ by cultivating the capabilities of relating these provisions with the realities of life”.

(“Humanism in Seerat-un-Nabi”, Muhammad al-Ghazali, The Dawn, 6.6.2000)

Following verse has been repeated four times in Surah-54:

“And We (Allah) have indeed made
the Quran easy,
to understand-remember,
then, is there any that will receive admonition?”
54-17, 22, 32 & 40.

“Do they not then think deeply in the Quraa’n, or
are their hearts locked up (from understanding it)? (47-24).
“Verily, He (Allah), Who
has given you the Quran for a law,
(Verily, He Who ordained the Quran for you)
will surely bring you home again.
Say: My Lord is best aware of him who brings guidance and him who is in error manifest.” 28-85

(This article is based on the author’s book ‘Al-Faatihah, the Gate-way to the Quran’).