Zamzam

Zamzamis holy water. It is the most purest and beneficial among all waters present in the world. The Muslims hold zamzam with high esteem. The well of zamzam is located at Makkah in the mosque of bait-ul-muqadaas. A little history is associated with this holy water and relates to the Prophet Ibrahim (A.S). Once Prophet Ibrahim was asked by Allah to leave his wife Hajira and son in a desert. It was an exam set by Allah to test Ibrahim (A.S) love for Him. With no second thoughts and whole hearted trust in Allah, Ibrahim (A.S) left his wife and baby Ishmail in hot dry desert. The first thing Hajira had to do then was to look for water in the area. In her desperate search for water, Hajira ran seven times back and forth in the scorching heat between the two hills of Safa and Marwa to provide for her baby who was dying of thirst. She was searching for it while watching at her son and would run whenever she could not see Ismail. Allah (SWT) saw her effort and miraculously blessed the spot with a water spring, at the feet of Ismail (A.S). From then on this well retains its importance in the eyes of Muslims.

There are many superficial, physical and health issues related to zamzam. This miraculous water quenches the thirst and hunger. Prophet Muhammad said: "The best water on the face of the earth is the water of zamzam; it is a kind of food and a healing from sickness." Messenger of Allah also said: "Zamzam water is what one intends to drink for. When one drinks it to be healed, Allah heals him; when one drinks it be full, Allah makes him full; and when one drinks it to quench his thirst, Allah quenches it." [Ahmad and Ibn Maajah].  The water of zamzam is for whatever it is drunk for.

“O Allaah, Ibn Abi’l-Mawaali told us from Muhammad ibn al-Munkadir from Jaabir (may Allaah be pleased with him) that Your Prophet SAWS (peace and blessings of Allaah be upon him) said, ‘The water of Zamzam is for whatever it is drunk for.’ I am drinking it to ward off thirst on the Day of Resurrection.” Ibn Abi’l-Mawaali is thiqah (trustworthy) so the hadith is hasan (good).

Hence if a person drinks it for curing himself from sickness, he will be cured. If he drinks to wash away his sins and seek forgiveness, he would be forgiven. So the intention of what one wants to gain by drinking this water really matters. He should drink his fill, i.e., fill his stomach with it until it is filled to the ribs, because this water is good. A hadith has been narrated concerning this: the difference between the believers and the hypocrites is drinking one’s fill of zamzam water [Ibn Maajah in al-Manaasik]. During Hajj and Umra, pilgrims are recommended to drink Zamzam water to their fill to quench their thirst. They also continue the tradition of bringing it back for family and friends. The water in the well never dries or ends. It is limitless. But thinking that sine it is available in huge supply we are not supposed to waste it. The water zamzam has numerous benefits associated with it.

Gender Equality in Islam

Gender equality is part of Islamic jurisprudence and teachings. All men and women are equal in the eyes of Allah. Except for a few physical differences, spiritually they enjoy equality before the eyes of the creator. There are many verses in the Holy Quran which clarify the equality of man and women:

"Whoever does deeds of righteousness, whether male or female, while being a believer – those will enter Paradise, and not the least injustice will be done to them."[4:124]

 “He that works evil will not be requited but by the like thereof: and he that works a righteous deed - whether man or woman - and is a Believer- such will enter the Garden (of Bliss): Therein will they have abundance without measure.” [40:40]

From the above verses it is clear there is no difference between man and woman as far as the relationship to Allah is concerned. Both are equal and accountable for their actions and deeds. Moreover, gender has absolutely no role in bearing reward or punishment in next life. Apart from religious equality men and women have equal legal and economical rights. Both have the right to earn, conduct business, inherit from others, own property, acquire knowledge and go anywhere in the world to acquire advance education etc. But there are certain aspects where Islam has placed distinction between the two sexes i.e. in the physical realm and labor division because men are more physically stronger than women. Islam allots the more strenuous work to the man and makes him responsible for the maintenance and financial responsibilities of the family.  It allots the work of managing the home and the upbringing and training of children to the woman, work which has the greatest importance in the task of building a healthy and prosperous society. There is a difference between discrimination and distinction, Islam makes it quite clear between the two. Among the many opportunities in all walks life, men and women can enjoy them equally; they are not discriminated on the basis of gender. However, it is also necessary to distinguish between the responsibilities Islam has placed on both so that they could utilize their capabilities accordingly in the best manner, within their respective spheres and do not have to encounter any social disorder. Apart from basic physical and psychological differences, each one is equally accountable for his or her particular responsibilities and Islam promotes the substantive equality of men and women, recognizes their unique strengths and capabilities, and rules accordingly protecting the rights of both.gender equality, responsibility, spiritual, legal

Islam and Fair Trade

Fair trade is Islamic trade.  "God loves those who are fair and just" (Quran 49:9).

Islam is a divine religion. It’s a complete code of conduct and a perfect way of life. The teachings of Islam not only revolve around ethics and morals that a human ought to pursue to live a good life but it also teaches the ways one should deal with other fellow human beings. Talking about trade here, Islam heavily lays emphasis on justice, fairness and honesty, tempered with human kindness while conducting trade. Fair Trade is a unique characteristic of Islam. The goal which Islam strives for in commerce is exchange of utilities among the members of the society, based on brotherhood and justice. Towards this goal, Islam has set certain regulations and principles, which control the activities of merchants. The transactions carried between seller and buyer should not be characterized by injustice or inflexibility. Either the seller should not make the rates too high or the buyer should not try to argue him out of the price which is fair and just. Both of them should be sympathetic and considerate towards each other. The Holy Prophet (PBUH) said: May God show mercy to a man who is kindly when he sells, when he buys, and when he demands his money back.

Throughout the holy Quran there are verses which point towards the ethical issues in the realm of trade “And give full measure when you measure, and weigh with a balance that is straight” (Qur’an, 17:35); “Do not withhold from the people the things that are their due and do not commit mischief in the land, causing corruption” (Qur’an, 11:85) and “Deal not unjustly, and you shall not be dealt with unjustly” (Qur’an,2:279).

The concept of fair trade aims to promote a more sustainable relationship between the buyer and seller. The social interactions in trade must not be based on color, cast, and discrimination or prejudice. All humans are equal in the eyes of Allah therefore all transactions held in trade must follow this. According to the Prophet of Islam (PBUH), “the best earnings are from a blessed sale and the product of a man’s own hands.” A sale would not be considered to be a “blessed one” if it has an element of deception or cheating of any sort in it; the character of a Muslim trader must be upheld at all times. The ultimate goal of a Muslim trader should not be to accumulate wealth and riches. His duty should be use the wealth to help the poor, pay regular zakaat, give debt to help the fellow traders etc. Some principles set by Islam for fair trade are: 1) the prices must be decided according to the law of supply and demand. If, in any event, some merchants take advantage of certain situations, then the government must intervene to ensure justice n prices. 2) The law forbids any type of monopoly and it considers it a serious crime 3) Prophet has prohibited any type of price competition, because competition only serves personal selfish ends, and causes conflicts and divisions between the merchants.

Hence, it is understood that Islam developed very wonderful trade, fifteen centuries before itself and standing as a role model for the current day’s system. Also one should note that Islam's economic development is based on the principle of solidarity, brotherhood and justice and always propagates the practice of good moral and ethical values.

Khilafat in Islam

In Arabic the word ‘Khilafa’ mean successor/deputy/vicegerent and the word ‘Khilafat’ means the dominion of khilafa or the Islamic institution that runs under his leadership. The term ‘caliph’ is an anglicized version of khalifa. The English word caliph relates to khalifa as the chief civil and political Muslim ruler regarded as the successor of the Holy Prophet Hazrat Muhammad (PBUH). But in Holy Quran the term khalifa refers to a human, who has been sent by Allah Almighty to the earth as his representative.

“Allah has promised to those among you who believe and act righteously, that He will surely make them Successors (khalifas) in the earth, as He made Successors from among those who were before them; and that He will surely establish for them their religion, which He has chosen for them; and that He will surely grant them security and peace in place of their fear”. (24:56)

In this verse, the Holy Quran presents the institution of khilafat as a reward for devout acts. It lays emphasis on moral, ethical and spiritual aspects as a requirement for the believers to receive the favor of khilafat from God. Similarly in another verse

 “Allah has promised to those among you who posses faith, and do good works, that He will surely make them Successors in the earth, as He had made Successors from among those who were before them; and that He will surely establish for them their religion which He has chosen for them; and He will surely give them in exchange security (and peace) after their fear: They will worship Me alone, and they will not associate anything with Me. Then whoso is ungrateful after that, they will be rebellious” (24:56).

From the above holy verse it is clear that Allah promises to establish khilafat as a blessing for mankind is firmly rooted in the moral and spiritual condition of sincere believers. The role played by a khalifa is both spiritual and secular. The khalifa being the spiritual head of a confederation of states is given the choice that he may transfer most or all his secular authority to the elected representatives of the members of the confederation. A khalifa has the promise of divine support so long as it remains firmly based on the precept of prophet hood. He is bound by the ordinances of divine law. He decides questions of policy after consultation with the chosen representatives of the people. The concept of khilafat is thus imbued with both secular and religious characteristics. Here a visible distinction can be made between Khilafat and Caliphate. A caliphate deals with civil and political domains of Muslim rulers whereas the khilafat deals with moral, religious and spiritual leadership of mankind. In khilafat it is necessary to establish the worship of Allah and His divine religion Islam. A political ruler who might be called “Caliph” may not be a Khalifa in the true Quranic sense of the word.

In a hadith narrated by Hazrat Hunaifa:

Prophethood shall remain among you as long as God wills. Then khilafat on the pattern of prophethood will commence and remain as long as He wills. A corrupt monarchy shall then follow and it shall remain as long as God wills. There shall then be a tyrannical despotism which shall remain as long as God wills. Then once again khilafat will emerge on the precept of prophethood.

This hadith indicates about a corrupt and tyrant monarchy that would emerge between two khilafat. This monarchy deviates from the percept of phrohethood and cannot be considered as a Khilafat but the term Caliphate can be used for it. But by the end the hadith not only reassures us about the reemergence of divinely guided khilafat.

The conflict between Islam and Western world

There is a confliction between western civilization and Islam since the beginnings of time. As thought by the western thinkers Islam may be the only reason in world that puts the existence of western world in jeopardy. The clash between Islam and west is clearly seen in the world events that have occurred in the past few decades until now. The conflict between the two civilizations has arisen due to similarities and differences in the religion, cultural and political aspects alike. The first conflict that arises solely between Muslims and west is the spread of the religion Islam in the early 7th century A.D., by the prophet Muhammad (PBUH) and the status of testimony of his prophet hood. The Islam thought by him established a moral and humanistic civilization that encompassed a plurality of religions, philosophies, and civilizations which contributed immensely to Muslim society. The question of acceptance or rejection of Muhammad (PBUH) as the Prophet of God still remains as the main cause of conflict between the two groups. Most alarmingly, the conflict on issue has now become a universal threat to peace. The western not only deny his prophet hood but also think that he spread Islam by means of sword. Ever since Islam and Christianity came face to face, the Christian world and especially Europe have launched an everlasting war against Islam, the target being the person of Muhammad and his prophet hood. A second issue is the so-called "indigestibility" of Islam and Muslims. According to Huntington, this describes the observation that Muslims do not easily take on board to host cultures when new rulers arrive (for example, with colonization), nor do non-Muslims easily assimilate to a culture under Islamic control. Whichever group is in the minority, they always remain distinct - a situation which does not find a ready analog with Christians. In view of political West does not want the Muslims to establish a Muslim regime or Caliphate again. Unfortunately, many Western observers today see the Islamic world as a threat. Actually, the Islamic world does not really threaten the West economically, militarily, or politically. According to Huntington, Muslims fear and resent Western power and the threat it poses to their society and beliefs. They see Western culture as materialistic, corrupt, decadent and immoral.  They also see it as seductive, and hence, stress all the more the need to resist its impact on their way of life. Muslims and Westerners should place their cultural understandings of peace at the center of cross-cultural dialogue, so as to gain deeper understanding of their respective conceptions of “the good” and of the instrumentalities through which the protection and production of positive social values can be furthered. We need new ways of relating to one another, on the basis of what we might create together and not merely on the basis of that which we fear and desire to avoid.