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Farrukh Ahmad : Poet of Islamic humanism

Abdul Muqit Chowdhury (From previous issue) Many of as know about the remarks of famous western intellectuals, historians, politicians and thinkers and the great leaders of Indian subcontinent praising the advent of Islam and its final and greatest Prophet --'the Saviour of mankind'. It is true that Rasulullah's uniqueness is not subject to any worldly appreciation, but it needs to be presented that the greatest scholars and intellectuals of other religious Faith also submitted their best tributes to him. These proclaim solidarity with Furrukh's 'Sirajam Munira Hazrat Muhammad Mustafa (SM). 3 Why Poet Farrukh Ahmad believed that human distress and disaster will be over, if the suffering humanity is awarded shelter under the shade of Islamic justice ? In other words, where lies the source of the poet's firm belief ? The answer is in the theory and practice of Islamic Constitutional guarantee and its application in the Quranic administration. At first, we should have the concept of Quranic ideology on humanism. The holy Quran reveals on the final Risalat (Prophethod) of Hazrat Muhammad (SM) : "We sent thee not, but as a mercy for all creatures." (Sura Ambia 21:107) "Ye (O men) have indeed, in the Apostle of Allah (Hazrat Muhammad SM) a beautiful pattern (of conduct)." (Ahzab 33: 21) "But those who believe and work deeds of righteousness, and believe in the (Revelation) sent down to Muhammad-for it is the Truth from their Lord, --He will remove from them their ills and improve their condition." (Muhammad 47:2) We quote two Hadiths in this regard. Rasulullah (SM) said, "Verily I have been sent not as a curse, but I have been raised up as mercy." He said, "I have been sent to perfect morals." Rusulullah (SM) claimed himself ' ....raised up as mercy' and 'sent to perfect morals.' The Prophet's mission according to the revelation of the holy Quran-Quranic injunction on the distribution of wealth : "And those in whose wealth is a recognised right for the (needy) who asks and him who is prevented (for some reason from asking)" (Sura Maariz : 24-25) In the Quranic ideals and justice the wealth must not be a captive in the hands of the wealthy---a very limited (minor) section of the society. In the wealth the deprived people have a 'recognised right'. We don't know whether any such proclamation of the 'right' of the majority people, who are exploited and deprived, has been made in any other Divine scripture. To us it is unique and Poet Farrukh Ahmad bowed to that justice, where 'hungry' people are guaranteed 'right'. The Quran enjoins the system of equitable distribution of wealth and transparent circulation of money among all. The holy Quran adds : "In order that it may not, (merely) make a circuit between the wealthy among you." (Sura Hashor : 7) Humanitarian aspect is the core of Islam. It ordians the responsibility of 'Haqqul Ibad'-welfare of the people-- the creature. Islamic economy is based on the concept of eradicating all inequity and disparity to create a balanced society. Proper circulation and equitable distribution of wealth is a must to ensure justice and hamony. Until such a state-economic system is fully evolved, the voluntary and compulsory obligations of private custodianship (not ownership of wealth, according to Islamic concept) should run as Zakat, Oshor, Fitra and other charitable activities. Thereafter the state and the people will have a complementary role in compulsory and voluntary economic welfare activities. The holy Quran says : "Yea, give them something yourselves out of the means which Allah has given to you..." (Sura Noor : 33) The Quran proclaims the wealth as the 'property of Allah'. So from this 'property', while one is only caretaker or custodian, not the owner, one should give the 'right' to the poor, needy and destitute. Then, what is the criterion of this compulsory and voluntary charity, i.e., what portion of the wealth is to be given to the poor ? The Quran defines : "They ask thee what they should spend (in charity). (Say, whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers." (Sura Baqara 2:215) Zakat is one of the Rukuns (Pillar) of Islam and is a compulsory obligation. There are many verses on Zakat. The Quran says : "of their goods take alms. That so thou mightest purify and sanctify them..." (Sura Tawba : 103) ".....And establish regular prayer and give Zakat (regular charity); and loan to Allah-a beautiful loan". (Sura Muzzammil : 20) "And be steadfast in prayer, practice regular charity ; and bow down your heads with those who bow down (in worship)." (Sura Baqara 2:43) No Muslim can deny compulsory obligation Zakat. The first Khalifa Hazrat Abu Bakar (RA) waged a holy war against those who denied this. Oshor is an obligation. Fitra is also obligatory. Islamic economy is based on these, including other obligations. Many of the surveys by responisble quarters revealed that Zakat can mostly contribute to eliminate poverty. But the question is : How to ensure smooth process of distribution of wealth ? Compulsory Zakat in voluntary alms-giving process is very much lacking in the march towards proper cirulation of wealth. It can never ensure proper and comprehensive distribution. The states should take hold of country-wise responsibility, ensure Zakat collection and distribution of it equitably to the persons to whom Zakat is due according to the Quran. Sura Tawba, Ayat 60 reveals the heads. We add here holy Hadiths, which ordains the responsibility of the Muslims towards the hungry people. Rasulullah (SM) said, "He is not a perfect believer, who eats full, while his neighbour is hungry by his side." "The best charity is to satisfy a hungry belly." Hazrat Muhammad (SM) said, "A perfect believer is he in whom mankind has got an asylum for their lives, properties and honour." "The creatures are the family of Allah. So the dearest of the creatures of Allah is he who is best to His (