Chapter 14: Assorted Questions on Islam

Was Prophet Jesus (Peace be on him) raised to heaven alive or after he died a natural death in this world? What will be his mission in his Second Coming to this world?

Who is Imam Mahdi? Is he a direct descendant of the Prophet (PBUH)? Was he living once and has Allah taken him to heaven in order to reappear at a future time? What are "signs" with which he is to be recognized? Why is he called an Imam? And what is the concept of Imamat in Islam?

Some hold the view that spiritual guidance by a "Sheikh" is indispensable for the attainment of human perfection. Is this true? It is further said that certain knowledge regarding the Creator of the universe is kept in secret and given only to pious Muslims. Those who are dedicated in the realm of spiritualism and mysticism gain such knowledge. How far is this relevant to the basic teachings of Islam?

Back in my country, I read a book which states that every Muslim must have a Sheikh, or teacher, who is to be obeyed in all matters, even when it is clear that his directive is wrong. If you do not have a Sheikh, Satan will be your leader, so goes the argument. I had many an argument about this with people who follow different Sufi methods, but they are impossible to convince. I was given a book, which quotes the Quranic verses: Believers fear Allah and be you with the truly faithful. The author goes on to state that by "truly faithful" are meant the mystics and the true lovers of Allah, for "whoever keeps their company and listens to their sermons, he (sic) attains very high standards of spirituality". I should be grateful for your comments.

What is exactly meant by the term "Freemason"? I read recently in a newspaper that an invitation had been extended to Prince Charles to become a Freemason. His mother, Queen Elizabeth, objected on grounds that her son was a good Christian. This prompts me to ask; can a Muslim become a Freemason?

I come from the south Indian state of Kerala, which is stronghold of the communist movement. There are many "practicing" Muslims who are dedicated activists of this movement. Since communism is totally materialistic and strongly opposed to all religions, including Islam, how can the practice of these Muslims be viewed?

Due to Christian missionary work in many Muslim countries, some poor people have given up Islam and adopted Christianity. What are the duties of a Muslim state supposed to do to missionary personnel and to people who convert to Christianity?

ASSORTED QUESTIONS ON ISLAM.

Question:

Was Prophet Jesus (Peace be on him) raised to heaven alive or after he died a natural death in this world? What will be his mission in his Second Coming to this world?

Answer:

This is a question which raises very little controversy. If any, among Muslim scholars. The overwhelming majority of scholars agree that Jesus, son of Mary, (peace be on him) was raised alive to heaven. He remains there and will continue to live there until shortly before the day of judgement when he comes back to earth. His Second Coming is considered one of the definite signs of the approach of that day. Muslim scholars base this belief on the Qur'an and a number of authentic Hadiths. We read in Surah 4, "Women", verse 157 what may be translated as follows:

They (i.e. the Jews) boast, "behold, we have killed the Christ Jesus, son of Mary, Allah's messenger". However, they did not kill him, and neither did they crucify him, but it was only made to appear so to them. Those who hold conflicting views about this are indeed confused, having no real knowledge of it, and following mere conjecture. For a certainly, they did not kill him: Nay, Allah raised him to Himself, and Allah is indeed Almighty, Wise".

What we have here is a definite statement by Allah that Jesus was neither killed, nor crucified. The whole idea of his crucifixion and all that has been added to it over the centuries, giving it great significance, is categorically denied by Allah in the Qur'an. What the Quranic verse also tells us is that Allah raised Jesus to Himself. This is stated as the positive action, which explains what happened after the negation of the whole idea of crucifixion. Within the context of this verse, the fact that he was alive when he was raised is clearly implied.

Ibn Katheer, a leading commentator on the Qur'an, reports this event when he comments on this verse: The administrator of Jerusalem went with a group of Jews to the house where Jesus (peace is on him) was staying. When he felt their approach and that it was inevitable that they would either force their way in or he would have to go out to meet them, he said to his companions; "who is willing to be made to look like me and he will be my companion in heaven?" A young man among them volunteered for that. Allah made him look like Jesus. A gap in the ceiling opened and Jesus felt as if overtaken by sleep. He was raised to heaven in that state, as Allah tells us in the Qur'an:

"Allah said: Jesus! I am gathering you and causing you to ascend to Me. When he was raised, his companions in the house came out".

This account given by Ibn Katheer makes it absolutely clear that Jesus was raised alive to heaven. Ibn Katheer is not alone in his view which is supported by an authentic Hadith related by Al-Bokhari and Muslim on the authority of Abu Hurairah who quotes the Prophet as saying: "By Him who holds my soul in His hand, it will only be a short while before the son of Mary will descend among you as an arbiter who maintains justice. He will break the cross, kill the pig and will end all war. Wealth will be so abundant that there will be none to take Zakah. Worship will be so rewarding to the extent that one prostration (i.e Sajdah) will be far better that the whole world and all that it contains.

The fact that both Al-Bokhari and Muslim relate this Hadith makes it one of a very high degree of authenticity. It is well known that both Al-Bokhari and Muslim included in their collections of Hadith only what they were certain to be authentic. When both of them included the same Hadith, its authenticity cannot be doubted.

This Hadith promises a Second Coming of Jesus. Now it is well known that all human beings die only once. They will all b resurrected on the day of judgement to receive their reward from Allah. The good ones who were true believers and translated their faith into good actions during their life on earth will go to heaven. Those who did not will go to hell. In view of this, to believe that Jesus died a natural death, as one or two Muslim scholars have argued, is to deny his second coming which is stated clearly in the above quoted Hadith. Those scholars explain the Quranic reference to Jesus being raised as meaning that his position with Allah is a high one. The overwhelming majority of scholars, however, believe that in addition to denying an authentic Hadith, this view imposes a very restrictive interpretation on the Quranic verses, which speak, of this question, without any logical foundation to support this interpretation.

Jesus mission in his Second Coming will be the same as his first mission, namely, to call on mankind to believe in the Oneness of Allah and to implement His law. All prophets (peace be on them all), since Adam right to the end of the line of Prophethood with Muhammad, preached the same message of "there is no deity save Allah". The divine law was given in its final and complete form by the last of all prophet, Muhammad (PBUH), and remains valid as long as man lives on earth, In his Second Coming, Jesus will implement this law. He will not have any new revelation, because divine revelation has already been completed. Jesus will also kill the impostor who would have spread corruption and disbelief the world over. The Hadith quoted above mentions certain actions, which will e done by Jesus. When we reflect on these, we are bound to come to the conclusion that they are clear aspects of implementing Allah's law in its final form. When Jesus breaks the cross, the whole notion of the Trinity collapses. It is replaced by the belief in the Oneness of Allah, pure and simple. His killing of the pig denotes strict adherence to Allah's law in personal life. Pork has been forbidden to man ever since Allah sent prophets and messengers. That people do eat it is a deviation, which will be corrected by Jesus. Ending all war denotes that Jesus Second Coming will herald a reign of peace, which remains man's greatest desire. Moreover, no one will be in need of Zakah, which denotes a fair distribution of wealth. All mankind's will be united in offering true worship to Allah.

Question:

Answer:

Some traditions of the Prophet (PBUH) speak of future events in general terms. They do not specify a time or a place for any such event. Some speak of persons who will play an important role in future events. Taken in totality, these reports confirm the well-established principle that the fight between good and the evil, truth and falsehood will continue for the rest of time. The persons mentioned in these statements by the Prophet (PBUH) are leading figures in this battle.

The Mahdi is one such figure who will appear "toward the end of time, close to the Last Hour". He will take the leadership of the Muslim community and he will work hard in order to establish the truth and to implement Allah's law. He will fight the forces of evil and will achieve victory in many a battle. He is however, neither a prophet nor a messenger. He is simply a man who will assume the leadership of the Muslim community and will not deviate from the path of Islam.

There are some statements by the Prophet (PBUH) which mention he Mahdi whose title, incidentally, means "the right guide", and one of them suggests that he will be a direct descendant of the Prophet (PBUH). This report, however, does not aspire to a very high standard of authenticity. Whether he actually descends from the Prophet (PBUH) or not is immaterial. The fact remains that since he will assume leadership and implement Islam, to follow and support him becomes a duty of all Muslims.

The Mahdi was not alive at any particular time. He will be an ordinary human being, born in the normal way and reared by his parents. There will be no miraculous aspect to is birth or upbringing. In fact a "Second Coming" has not `been mentioned by the Prophet (PBUH) in connection with anyone except Prophet Jesus (PBUH). There have been people who claimed to have some special status in the religion of Islam, either calling themselves prophets of messengers or reformers and either they or their followers have claimed that they will reappear. Anyone who claims this is an impostor.

The signs through which we will recognize the Mahdi are his actions and statements. If we find him a straightforward person, honest in his dealings, implementing the rules of Islam in his personal life and among his followers, upholding the Qur'an and the Sunnah, calling others to do only what is good and what Islam enjoins, and, above all, if we find him to practice what he preaches and to be a man of exemplary conduct, then we can safely believe him. If,, on the other hand, we find his actions belie his statements, then, he is a liar. Apart from this, there is no special sign for us to recognize him. This is because, as said earlier, he is an ordinary human being. Hence nothing miraculous will be associated with him. You will find Islam consistent on this point. No special status is accorded to anyone. This is because Islam is meant to be implemented in the life of human beings. Hence, it does not require a super human creature to implement it.

From the linguistic point of view, the title "Imam" means leader. In the Islamic context, an Imam is Muslim ruler whose rule is endorsed by a pledge of loyalty by the Muslim community. Since the Mahdi will be the ruler to whom the Muslims will pledge their loyalty in large numbers, then he is their Imam.

The same title has also been associated with famous scholars, notably the founders of the four major schools of thought. The connection is obvious. The scholars had large numbers of "students" who expounded their work and disseminated heir thinking within the community. They were, in effect, leaders in their own field.

Question:

Answer:

Islam, as we all know, is the final message Allah has sent to man. This message is contained in revelation which takes one of the three well known forms: the Qur'an, Qudsi Hadith ((which is revealed in both meaning and text but is not part of the Qur'an) and Hadith, which is the Prophets (PBUH) own expression of meanings revealed to him by Allah. Allah has undertaken to preserve the Qur'an intact for all time, so that His message remains available to all generations of mankind. Elaborate and continuous study of the Hadith over many certuries has guaranteed that the authenticity of any particular statement attributed to the Prophet can be easily established. Together, the Qur'an and the Hadith provide us with all that we need to know about Allah, the Creator of the universe, and how to win His pleasure which ensures that we admitted into heaven in the hereafter. This is indeed the ultimate goal of any person who believes in Allah and the day of judgement.

Perfection in human life is very hard to achieve. This is due to the fact that man has not been created in order to be perfect. Otherwise, he would be like the angels who obey Allah whatever He orders them. Allah has created man with two tendencies, which pull him in opposite directions: the tendency to obey Allah and the tendency to follow his own desire. The Prophet (PBUH) provides the perfect example of a man who obeys Allah in every respect. For this reason, his deeds are considered as providing guidance for us, showing us how to behave in all sorts of situations. When we study the Prophet's (PBUH) guidance we finds that it neglects nothing in human life. It looks after man's physical needs in as much as it does after his spiritual needs. The more conscious we are of his guidance and the more determined to follow it the nearer to perfection we get. This is born out by a great many example beginning with the companions of the Prophet (PBUH) and including every scholar and leader who followed in the Prophet's footsteps. Allah tells us in the Qur'an to do whatever the Prophet bids us and to refrain from whatever he forbids us.

It remains for us, then, to determined what exactly the Prophet (PBUH) has taught us and to follow it. This we do through study and learning. There is no difference between the acquisition of Islamic knowledge and learning about any other branch of human knowledge. Our study has to be methodical in approach and, preferably, under the supervision of a learned scholar. The role of the teacher is to impart his knowledge to us and to correct our errors. He does not add anything whatsoever to what is contained in the Qur'an and Hadith. Moreover, a teacher of Islam is supposed to encourage us by word and example to implement what we learn of Islam.

This sort of guidance is not the one you refer to as "spiritual guidance" in your question. The operative word here is spiritual. But do we really know what is this spiritual guidance they talk about? How it is done and what is its basis ? Let us remember that when Quraish asked the Prophet (PBUH) about the spirit, he was instructed by Allah to say that its knowledge belongs to Allah alone. He has not given that knowledge to any human being. How, then, is this spiritual guidance given or administered? What is its aim? Even the most celebrated Sufi leaders do not give us any satisfactory answer.

It is unfortunate that Sufism spread throughout the Muslim world in the centuries of its decline. It still holds sway in large Muslim areas where people tend to think that following a certain sheikh or leader of a Sufi line is the best way to please Allah. Allah tells us however, that his pleasure can only be earned through following the Prophet (PBUH) means to learn the Qur'an and the Hadith and to implement them in practice.

They try, however, to make much of the point that not every person can resort directly to the Qur'an and the Hadith requires a certain standard of knowledge which can be acquired only through study and hard work. It is far from true when it means that we need a spiritual intermediary in order to understand what Allah says to us. One aspect of the greatness of the religion of Islam is that it has no class of clergy or spiritual leaders.

The Sufis stress the importance of having a teacher or a sheikh in order to assert their claim that certain knowledge concerning Allah can only be acquired through a man who has "attained the grade". They however, do not try to define that grade which they claim to have attained. When you question them hard, they say that such knowledge is kept secret. Now who has kept it secret? What do they mean by its remaining secret? How is the secret later revealed to a person who attains the greade?

The important questions here which they always try to evade are this knowledge contained in the Qur' an? If so, why is it not known to all? If it is not in the Qur'an, was it known to the Prophet (PBUH)? If he was aware of it, did he hide it from us? If he was unware of it, do these people know of our religion something the Prophet (PBUH) did not know?

This line of questioning is direct and straightforward. If they claim that their secret knowledge is contained in the Qur'an and still not known to everbody, then they are claiming that the Qur'an has one meaning for some people and another to others. This is foul claim which contradicts Allah's own description of the Qur'an, in numerous verses, as a clear book with elaborate verses which admit of no contradiction. Moreover, why would Allah choose to give His message to us in verses, which admit of different interpretations for different people?

The other important question is whether their secret knowledge was known to the Prophet (PBUH). There can only be one of two possibilities; either the Prophet (PBUH) kept this knowledge secret in spite of knowing it, or he did not know it at all. We Muslims believe that the Prophet (PBUH) conveyed to us Allah's message complete and intact. He hid nothing away from anyone. He never entrusted any part of his message to a certain person charging him with Ts custody and allowing him to reveal it only to people of certain class or qualifications. Far is it from him to do so. He was a messenger to all mankind's and his message applies to all human beings alike. Hence, he made it clear to all, in the most straightforward form. If they claim that the Prophet (PBUH) did not know their secret knowledge, where did they get it from then? From a man other than the Prophet. Then, what status has this man? Is he another prophet or messenger? Allah says that Muhammad (PBUH) is his last messenger. Or do they claim that they received their secret knowledge from Allah? How? Through revelation? Then they again claim the status of Prophethood when every Muslim knows that there can be no revelation after the Prophet. Allah describes Muhammad (PBUH) as "the messenger of Allah and the last of all prophets."

If they make no such claims, then what they say and teach is either compatible with the Qur'an and the Sunnah or not. If it is, then they lose the status they claim for themselves. If it is not, then the proper attitude is to throw their teachings out of he window.

What happens in practice in Sufi circle is that a pupil or a novice is taught to blindly obey the sheikh or teacher. I know from personal experience that they teach him to adopt the attitude or a slave in the presence of his sheikh, not allowing him even to look his teacher in the face. But when you look at the practical example these sheikhs and teachers provide, you will find that it leaves so much to be desired. They claim to perform miracle, and, what is worse, some of them claim to have attained the status when they are no longer required to observe the essential duties of Islam, such as prayers and fasting. Let us remember that the Prophet (PBUH) himself was never exempted from these duties. How can these men claim such exemption fro themselves and on waht authority?

We Muslims, follow only what we have been taught by the Prophet (PBUH), the only perfect example to follow. His teachings are clear and straightforward. They do no admit of double meanings. They mean the same to all people. His way is the only way to achieve Allah's pleasure. We follow his example and reject everything, which is in contradiction with it.

Question:

Answer:

The starting point in answering any question about what constitutes Islam and how to understand it, and which practices are part of Islamic worship and which are alien to it is a clear understanding of what is meant by the declaration which every person is required to make in order to become a Muslim. That declaration is the borderline, which separates Islam from non-Islam. A person who makes that declaration is a Muslim; the one who does not remain outside Islam. It is therefore, the criterion by which we can distinguish between what is Islamic and all that is not.

That declaration states; I bear witness that there is no deity save Allah, and I bear witness that Muhammad is His messenger. The first part of this declaration stresses the absolute Oneness of Allah. Within the context of the question we are discussing, this is not a point at issue, The second part stresses that Muhammad, the Prophet, is Allah's messenger. What this means is that it is only through Muhammad (PBUH) that we can learn what Allah wants from us and what He has forbidden us. He has left nothing, which brings us nearer to Allah and earning his pleasure but has told us about it and explained it perfectly clearly. Nor did he ever omit to earn us against anything, which is certain to invite Allah's displeasure. Hence, we need no other guide. No teachings which differ with those of the Prophet (PBUH) can be of any use to us.

What we need are scholars who can teach us what the Prophet (PBUH) has given us. Such teachers study the Qur'an and the Hadith and relate the two together and make certain of what Allah wants of us in order to explain it to us and point out its relevance to our daily life. They do that guarded only by the Qur'an, authentic Hadith and the established practices of the Prophet and his companions. The companions received the message of Islam directly from the Prophet. They sought his guidance in every aspect of their lives. He was able to mold their community in a truly Islamic shape. Their community serves as a model for all future Muslim communities, because they were keen to keep the shape the Prophet gave to their community in its original color.

Throughout the history of Islam, there has been such scholars who achieved great eminence for their scholarship and their keenness to keep up the true Islamic tradition which receives guidance only from the Qur'an and Sunnah of the Prophet. They sought to explain Islam to ordinary people in its simple, direct form, which stresses the importance of action and individual responsibility. Something to be noted abut eminent Muslim scholars, throughout history, is their modesty and their repeatedly expressed readiness to change their views when valid evidence from authentic Hadith and Sunnah is presented to them. Many of them have stated to their students that they must disregard totally their opinion on any matter if it is found to be in conflict with an authentic Hadith. None of them have ever claimed perfection or infallibility. Indeed, in Islam infallibility belongs only to Allah's messenger, Muhammad (PBUH). The book the first readers quotes mentions that it is important for every Muslim to have a Sheikh, otherwise he would be guided by Satan. It does not distinguish between a person whose learning and education enable him to understand the Qur'an and the Hadith and one who has not received such education. Everyone must guided by a Sheikh so that he may avoid being guided by a Satan. What is more is that the sheikh must always be obeyed, even when he says something which is apparently wrong, or in conflict with what one knows to be part of Islam. This is a very serious matter indeed. It gives the Sheikh a position, which was never claimed by any Muslim scholar, or indeed by any companion of the Prophet. We do not find any statement made by any of the Prophet's companions which indicates that any of them aspired to any position of this sort. Indeed we find the complete opposite of that. In his first address to the Muslim community on assuming its leadership after the Prophet, Abu Bakr states: "If I do well, then help me. But should I do badly, then correct me". The possibility of making mistakes was stated clearly by the men who was the Prophet's companions ever since the first day of the Prophets receiving his message to his last day in this life, the one who was praised by the Prophet as having the best understanding of the true nature of Islam, the one who was universally acknowledged by all the companions of Prophet as their best in faith and understanding of Islam. He did not want the Muslims to follow him if he made a mistake because he did not want to bear responsibility for they're following his mistake. But these-latter day Sheikhs want their disciples to follow them blindly.

Other companions of the Prophet who succeeded Abu Bakr expressed the same attitude. These were the ones who were described by the Prophet as the "rightly guided Caliphs". Umar, the most prominent among them, was keen to make sure what attitude the Muslim community would take if he were to move away from the path established by the Prophet. When their spokesmen confirmed that they would rise up in arms to force him back into following the Prophet, Umar praised Allah for having given him a nation, which would correct him with their swords. Perhaps no one in the history of Islam was endowed with better or more profound insight into the nature of Islam than Umar. He never made for a moment the slightest hint that he must, or indeed could be obeyed blindly.

But the book you have mentioned and the practice of the Sufis everywhere suggest that this blind obedience to the Sheikh is the only proper attitude, which befits a Muslim. The only argument, which is made in support of that sweeping statement, is that without such a Sheikh, the guide will be Satan. Yet the Prophet tells us that he has left with us the two things which provide us with all the guidance we need; the Qur'an and the Prophet's Sunnah. How can we reconcile this Hadith with that statement by the Sufis? Indeed, no reconciliation is at all possible.

They may try to tell us that the Sheikh is only a teacher. But why does everyone need a teacher, and when does the teaching end? When you look at their circles, you will find that very little teaching, if any, is given. What is practiced there is total obedience to the Sheikh. They try to impress this need of total obedience on everyone. I speak on the basis of the firsthand knowledge. I have attended their circles and seen their practices. I did not go there as a critic at the time. I went as one who wanted to learn. One of their teachings, which they often repeat is that the position of a student in relation to his Sheikh, must be the same as that of a dead person at the hands of one who gives him his bath before the burial. When you ask for an explanation, you are told that if you want to be a true disciple of the Sheikh you must not think, you must not ask questions and you must not argue. You only do what you are told. Do not object to anything, even if you see something, which you consider totally wrong.

If you press for further explanation as I once did, you may be told that if you see the Sheikh doing something who appears to be against the teachings of Islam, you must not entertain any doubt, nor can you ask questions. He knows what he is doing, and there would definitely be a secret purpose for his doing it. If you have the courage to say that in Islam there is no such a thing as "secret" and that the Prophet has given us his guidance clear and open, expulsion will be your answer.

What this boils down to is to give the Sheikh the sort of infallibility, which belongs to no one other than the Prophet. Moreover, it claims for his the privilege of receiving revelations, when we know for certain that divine revelations have come to an end in human life with death of the Prophet (PBUH).

Yet there might have been a case for accepting all that, if the Sheikh would bear the responsibility for his followers on the day of judgement. If it were the case that he alone would be accountable for all their deeds, one could say that by blind following of the Sheikh one is making sure of safety on the day of judgement. Try to put this argument to any of these Sheikhs and see whether he would give you a straightforward answer or he would seek to dodge the issue. The

Qur'an tells us however:

"No one will bear the burden of another".

It also states:

"Every soul is responsible for what he has done".

Indeed the principle of personal responsible is so deeply entrenched in the whole philosophy of Islamic teachings that the mere thought of one person answering for another is bound to be seen as totally absurd by every Muslim. The Qur'an decries the argument which will be put forward by some of the polytheists on the day of judgement that they were merely following their leaders; They say; Our Lord we have only obeyed our masters and leaders and they have caused us to go astray. When one community of disbeliever's puts the excuse of having only followed their predecessors and pray Allah to double up their punishment for having let them astray. Allah states that the punishment of all of them will be doubled up.

In the light of the above verses from the Qur'an, how can this principle of blind following of the Sheikh be acceptable? Indeed, when we follow the Prophet himself, we are required to learn the wisdom behind his teachings and instructions. In other words, we have to follow him with open eyes, not like a blind person. It is true that we follow him in everything, because he had taught us nothing but well.

But why do they demand such blind following? The answer is simply because they do not have anything of value to teach or to satisfy an average mind. Islam teaches us to be conscious of what we do and say. These people try to suppress their consciousness, because its effects are bound to be against them as their followers begin to question what they do and say. When they have people to follow them blindly, they make a position for themselves. They appear in public as people of eminence who command respect. When such following does not materialize, they lose everything. This is most clearly apparent in the way they explain Quranic verses such as the one you have seen quoted in the book you have mentioned. That verse calls on the believers to Fear Allah and be with the truly faithful. In the pages you have photocopied for me from the book, the term "truly faithful" is explained as referring to "the mystics and true lovers of Allah. For whoever keeps their company and listens to their sermons attains very high standards of spirituality". Thus the task of a Muslim is reduced to the companionship of mystics or Sheikhs and simple listening to their sermon. Apart from that ad doing what one is told, nothing is required. This is totally alien to Islamic teachings as given to us by the Prophet (PBUH). Islam requires action and this requirement reaches its zenith with Jihad. But when you follow these Sufis, all this is reduced to being like "a dead body at the hands of one giving him bath before his burial".

Question:

Answer:

The Society of Freemason is a secret organization with aims which are never officially declared in public. It engulfs itself with a thick curtain of secrecy to the extent that any new recruit gives a most solemn oath not to reveal its secrets. He is made fully aware that he reveals these secrets at peril to his life. Admission to the society is not open to everyone. In fact,the Society of Freemason recruits its members after careful study of their characters and positions. It also tries hard to enlist in its membership, kings, presidents, ministers, leading politicians and highly influential people. Such people are given honorary membership, which keeps them at the periphery of the society, which means that they do not share in its decision making and they are not let into its secrets. Only those who are prepared to work with dedication for the aims of the society are made aware of these secrets. This too after they have passed certain tests and been promoted from one degree to another in the hierarchy of the society.

What attracts people to join the Freemasonry is the assurance of mutual help which its members pledge themselves to give on joining. A Freemason is expected to give unlimited support to other members of the society. Members have certain signs by which they come to know each other, such as the way they shake hands with other people and certain additions in their signatures on letters, etc. In countries where Freemasonry is well established this can be of great advantage to any member who shows dedication to the cause.

A number of people have written about the secret aims of the Society of Freemasons. These were largely ex-members who left the society after finding that they cannot reconcile themselves to its aims and purposes. The majority of these cases were in countries where the society was not able to promote itself well, which, in turn, limited its membership. This forced it to promote certain members to higher degrees, which enabled them to know more of the secrets of the society. Through such people we know that the society has a very strict hierarchy which keeps members at a low degree until they have passed a very severe test of loyalty and dedication. We also know that the society serves the aims of world Jewry and derives its name from that particular purpose. A `mason' is a builder, and the society of Freemasons aims to rebuild the temple Solomon in Jerusalem after destroying the Aqsa Mosque in that holy city, because the Jews allege that the mosque has been built on the site of the destroyed temple.

Everything, which furthers the interest of the Jews and promotes their position in the world, is undertaken by the society. The cover of absolute secrecy and its strict hierarchy enables it to make use of the positions and influence of its non-Jewish members to serve the Jewish cause. We have to understand that many of its members work for the society trusting that they only serve the causes of liberty, equality and justice. They remain unaware that they simply serve the cause of giving the Jews supremacy in world affairs. Freemasonry has over the years earned itself a number of enemies, most notably the Catholic Church. Although I am not aware of the exact position which the Catholic church takes with regard to Freemasonry of working against God with the aim of undermining Christianity. Although the English Royal family belongs to the Church of England, which is one of the Protestant churches, the objection of Queen Elizabeth to her son joining the society is understandable.

In view of all this, there is no doubt that if a Muslim joins the Society of Freemasons, he contravenes the teachings of Islam. The aims, policy and practices of this society are against the principles of Islam and violate its laws. For example, Islam believes in maintaining justice among all people, regardless of race, color, family, position or creed. A Muslim must be fair to all people. Islam forbids favoritism, nepotism and discrimination on any basis. Freemasons favor one another on the bais of membership of their society.

Islam respects other religions. Freemasonry deceives its members into thinking that they further the cause of a better humanity when they are actually furthering the interests of those who seek to give the Jews supremacy over all peoples of the world.

Islam is the final message from Allah to man. It is the religion, which supercedes all past divine messages, including Judaism.

Freemasonry seeks to destroy the Aqsa Mosque in order to rebuild the Temple of Solomon in its place. How can a Muslim, then, join such a society?

Islam believes in open methods, declared aims and orders its followers to be always truthful and to follow a straight path. Freemasonry shrouds itself in secrecy to cover its wicked practices. If its aims were truly to promote a better humanity. It would have come out into the open and declared its aims and policies. Only evil clocks itself in secrecy because it wants to hide its repugnant nature.

Question:

Answer:

what you say about communism is true. It is purely a materialistic philosophy, which denies the existence of Allah, and view religion is a very negative way. In the Soviet Union, the first country to succumb to communism, the population suffered systematic erosion of all religions. All people were prevented from worship and religious teaching was stopped. That applied to both Muslim and Christian areas in the Soviet Union. Moreover, Soviet media have continued to launch an unabating attack on religion.

When other European countries fell to communism, religion was similarly subjected to an equally determined attack. In Albania, the only European country with a predominantly Muslim population, Islamic worship is outlawed, mosques are confiscated and the religious reaching at home and at school was a sure way to incur punishment by the authorities. Christianity suffered a similar fate in other European Communist Countries. In China, all religions, particularly Islam was victimized.

Indeed, there is no meeting ground between a philosophy, which denies the existence of Allah altogether and adopts a purely materialistic attitude toward life and existence and the faith of Islam. The two are directly opposed to each other. Some Muslims in various countries found certain issues addressed or advocated by communism rather appealing. Some of them joined the Communist Party in one country or another. Invariably, they were soon to realize that they had either to leave the Communist Party or to abandon Islam.

To discuss Communist philosophy is beyond the scope of these columns. We can only point out very briefly a few areas where Islam and communism take totally opposed positions. We have already mentioned that communism adopts a purely materialistic view. It defines man's needs in material terms, and mentions food, clothing, shelter and sex as man's basic needs. It denies all spiritual needs, including man's need to know his Creator, Spiritual values are thus given no place in human life. Under communism man is viewed as no more than a machine. Indeed, the machined is better than man is since it does not refuse to do its work while man tries to avoid work. The Communist view of human history is based purely and exclusively on economic factors. The Communists, religion is merely a tool used to pacify the masses so that they do not revolt against their oppressors. Under communist regimes, government is the dictatorship of the proletariat.

Nothing of this is acceptable to Islam, which recognizes man as a superior being. He certainly needs to eat, rest, have shelter and satisfy his sexual desire, but he also requires the fulfillment of his spiritual needs. He looks up to his Creator and can elevate him to a higher standard by pursuing spiritual and moral values. Human history is influenced by several factors which are of basic importance to man. Efforts made in the early period of Islam to propagate the faith and to make it known to mankind had no economic factor at play. The Muslims were motivated by their faith, which required them to make it known to other people. Under Islam, government is consultative and all types of dictatorship are viewed as repugnant.

If you adopt a communist outlook, you are bound to view the rise of Islam as a social development or revolution, which was necessitated by the economic conditions that prevailed in Arabia at the time. If you are truly a Muslim, you will know that Allah revealed Islam and that no economic conditions or stage of development could have produced at that time such a comprehensive code for life which dealt with all aspects of human existence. If you are a Communist you admire Marx and Lenin and possibly Stalin, Khrushchev and Brezhnev, but if you are a Muslim you know that these were enemies of man since they denied his spiritual existence and subjugated other people to their tyrannical rule.

How can Communists reconcile this Communist view with that of Islam? The answer is that if one knows both communism and Islam well one will soon realize that the two are irreconcilable. If given the benefit of the doubt we say that they have little knowledge of Islam and/or little knowledge of communism. They think that communism will look after the poor, but they do not realize that the poor are better looked after under Islam.

But Islam does not accept ignorance as justification for following other creed and philosophies. It requires of every Muslim, and of every human being that he should look around himself in this world and in the universe for pointers, which are certain to lead him to faith. It does not accept that a believer should follow the faith simply because he was taught to do so by his parents. Islam does not accept that it be practiced by force of habit or through maintaining tradition, generation after generation.

But some communists who tried to be practicing Muslims are not totally ignorant. They may either feel that their chances of getting on in politics are better served by joining the Communist Party, or they feel that by keeping up appearances that they are good, practicing Muslims, they stand to win in the elections. In either case, their practice of Islamic worship is pure hypocrisy. Muslim should make it clear that they cannot be Communists and practicing Muslims at the same time. They have either to practice communism or practice Islam. If they do not accept this, then they should be warned that the Muslim community would have nothing to do with them. Indeed, to elect any of them to a position of government is forbidden to Muslims.

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It is unfortunate that Christian missionary work is at its highest point of activity in the poorest areas of the Muslim world. When they come to preach Christianity they bring wit them what enables them to provide many humanitarian services, such as medical care, food for hungry and starving people, education, etc. Reports from various parts of the Muslim world where the missionaries are active seem to suggest very strongly that the provision of such services is highly selective. They are not made available to all people. Those of the local people who show any tendency to accept the call of the missionaries are given a number of privileges which help them alleviate the conditions of hardship in which they live. Very recently, it was reported that aid organizations working in Africa, which are known to have missionary undertones, have adopted a strictly segregation policy, giving food only to those who accept Christianity and refraining from giving any aid to those who insist on remaining Muslims. This is a very tragic situation and Muslim governments are called upon to do their utmost in order to alleviate the hardship of their Muslim brethren.

It is a highly grim situation when a Muslim finds himself having to choose between Islam and starvation for himself and his family on the one hand and bread and Christianity on the other. Many Muslims have at least adopted Christian names in order to get their share of bread and other provisions.

Any Muslim government is required by Islam to show the maximum degree of tolerance to other religions. Followers of such religions may not be maltreated or coerced to abandon their faith. The history of Islam shows that tolerance has been the characteristic of all Muslim states. To be tolerant, however, does not mean to allow any faith other than Islam to be preached in any Muslim country. Only the religion approved by Allah, namely Islam, may be preached in such countries. Hence missionary work by the followers of any other religions may not be allowed in any Muslim country. If any Muslim government allows it, it does so in violation of specific Islamic instructions.

As for those who have responded to the missionaries either due to their poverty or for any other reason, they should be treated with kindness and understanding. If it is established that poverty was the reason for their conversion, their Muslim government must take the necessary steps to alleviate their poverty. By leaving them so poor as to be prepared to abandon their religion for a small amount of food, their Muslim government has failed in its duties to look after its citizens. To provide the minimum level of subsistence for every citizen is not beyond any government, provided that it utilizes its resources wisely and has its list of priorities right. We should not forget that many areas, which are suffering from famine, are also suffering from civil wars, which cost the governments of those areas a great deal. If what is spent on war is spent on projects, which are designed to increase the food production of that country the suffering would soon disappear. If on the other hand, those converts were not so poor, the message of Islam must be explained to them to enable them to understand Islam properly. Once they do that, it is highly likely that they will come back into the fold of Islam.