ALCOHOL AND ISLAM

Alcohol is forbidden for Muslims to consume in all forms whether as a drink or in food, as it is an intoxicant and has the capability, if taken in more than small quantities, to cloud the mind. Alcohol could affect a Muslim's relationship with God as well as possibly causing health and social problems if taken excessively, therefore it is prohibited altogether.

Regarding Alcohol - The Holy Quraan states: "They ask Thee concerning Wine and Gambling, Say: In them is great sin, and some profit, for men; but the sin is greater than the profit." (Surah Al-Baqarah:219)

The Arabic word used in this text is Khamr which is applied to all intoxicating liquor or drug.

The Quraan further states in Surah Al-Maaidah verse 90: "O Ye who believe! Intoxicants and Gambling, Sacrificing to Stones, and (divination by) Arrows, are an abomination, of Satan's handiwork; Keep away from such, that Ye may prosper."

PEACE IN ISLAM

According to a tradition of the Prophet, ‘Peace is Islam’ (Al-Bukhari). This means that peace is one of the prerequisites of Islam. Similarly, a Hadith states: A Muslim is one from whose tongue and hands people are safe. One of the attributes of God described in the Quran is ‘As-Salam’, which means peace and security.’ That is to say that God’s Being itself is a manifestation of peace. Indeed, God is Peace (Al-Bukhari). In the Quran divine guidance is likened to the paths of peace. (5:16)

According to Islam, Paradise is the ideal human abode, and is thus called the ‘Home of Peace.’ It is also said that, the people of Paradise will wish peace to one another, indicating that the social culture of the people of Paradise will be based on peace. The Quran, avers that, ‘reconciliation is best’ (4:128), and judging by the consequences, the way of peace is far better than that of confrontation. By the law of Nature, God has decreed that success will be met with only on a reconciliatory path, and not on a confrontational or a violent course of action.

Whenever the Prophet had an option between two courses of action, he always chose the easier (non-confrontational) one. (Bukhari)

This means that, violent activism should not be indulged in if peaceful activism is an option. For, peace is the easier course as compared to violence.

BASIC HUMANRIGHTS AND ISLAM

• Equality Before Law

• Equality of Human Beings

• Freedom of Association

• Freedom of Conscience and Conviction

• Freedom of Expression

• Individual's Right to Freedom

• Protection from Arbitrary Imprisonment

• Protection of Religious Sentiments

• Respect for the Chastity of Women

• Rulers Not Above the Law

• The Protection of Honour

• The Right to a Basic Standard of Life

• The Right to Avoid Sin

• The Right to Basic Necessities of Life

• The Right to Co-operate and Not to Co-operate

• The Right to Justice

• The Right to Life

• The Right to Participate in the Affairs of State

• The Right to Protest Against Tyranny

• The Right to the Safety of Life

• The Sanctity and Security of Private Life

• The Security of Life and Property

• The Security of Personal Freedom

PRINCIPLES OF NONVIOLENCE IN ISLAM

Islam is a religion which teaches non-violence. According to the Qur’an, God does not love fasad, violence. What is meant here by fasad is clearly expressed in verse 205 of the second Surah. Basically, fasad is that action which results in disruption of the social system, causing huge losses in terms of lives and property. The Qur’an is not a sword or a gun. It is a book of ideology. In such a case performing jihad with the Qur’an would mean an ideological struggle to conquer peoples’ hearts and minds through Islam’s superior philosophy.

(Iqra) (96:1). By perusing this verse we learn about the initiation of Islamic action. It begins from the point where there is hope of continuing the movement along peaceful lines, and not from that point where there are chances of its being marred by violence.

According to the Qur’an there are two faculties in every human being which are mutually antipathetic. One is the ego, and the other is the conscience called respectively nafs ammara and nafs lawwama. (The Qur’an, 12:53; 75:26) What the violent method invariably does is to awaken the ego which necessarily results in a breakdown of social equilibrium. On the other hand, non-violent activism awakens the conscience. From this results an awakening in people of introspection and self-appraisal. And according to the Qur’an, the miraculous outcome of this is that "he who is your enemy will become your dearest friend." (41:34)

A great advantage of the non-violent method is that, by following it, no part of one’s time is wasted. The opportunities available in any given situation may then be exploited to the fullest extent—as happened after the no-war pact of Hudaybiya. This peace treaty enabled the energies of the believers to be utilized in peaceful constructive activities instead of being dissipated in a futile armed encounter. One great harm done by violent activism is the breaking of social traditions in the launching of militant movements. Conversely, the great benefit that accrues from non-violent activism is that it can be initiated and prolonged with no damage to tradition.

The greatest problem facing Islam today is, as I see it, that Muslims have almost totally forgotten the sunnah (Prophet’s way) of non-violence.