The Ulema (Scholars) —Who Are They?

Glossary of Terms:

                The Quran was revealed in the Arabic language, the expression of which is neither poetry nor prose, but has its own unique style and rhythm.  It has rare beauty and grandeur; it is sublime.  To translate such a language into another and retain its spirit, beauty, force, and depth is just not possible.  An attempt can be made to translate a piece of literature, but when it comes to the Quran, which is a charter of human rights—a constitution—one has to be absolutely certain that the actual meaning is not lost during the course of translation.   In addition, each language has its own phrases, idioms, and expressions that are specific for its culture and values.  It is not possible to translate a concept that exists in one culture into a single word of another language that does not even recognize that concept.  This can be illustrated by Persian and Urdu translations—they retain Arabic words like kafir, momin, mushrik, rahman, raheem, sabr, sawab, salat, zakat, etc.  These words were in use before the advent of Islam and so the Arabs knew what they meant.  It is of paramount importance for the reader to know the meanings of these words because they convey specific Quranic concepts and a simple English translation would either be in Biblical terms, or out rightly contradictory to the spirit of the message.  Finally, because these words are used repeatedly in the Quran, we have provided a glossary to more efficiently explain the concepts in their original form.

POLITICAL SYSTEM: Man-Made Systems

Primitive Age

ANTHROPOLOGY does not support the view that man ever lived a solitary life like the tiger or the lion. He was weak and defenceless against the powerful beasts that roamed about him. He could survive only through some form of group life. A band of men could survive under conditions in which a single individual had no chance, so early men naturally lived in groups. Some form of social Organisation is necessary for group life. Men can co-operate with each other only at the cost of their egoistic impulses. The dictates of group life invade individual liberty. The first social ties came from blood relationship. The groups were almost overgrown families. The authority exercised by the father passed into the hands of the patriarch, the head of the tribe. Custom regulated the conduct of the members, of this group. Primitive man believed that the customs of his tribe were unchangeable and inviolable. Patriarchal authority and rigid customs protected the social order and were an effective check to all kinds of anti-social activities in which individuals might be tempted to engage. However, a new authority enlarged in the group—this was the priest. His supremacy was founded on his expert knowledge of the religious ritual, and of correct behaviour in the temple and on solemn occasions. Ritual had gradually become very complex, and the patriarch had to place it in the charge of a professional man. Superstitious, a factor to be reckoned with in primitive life, lent powerful support to the authority of the priest. In a changing world no form of social organisation can be permanent. The tribal organisation dissolved giving place to a purely political organisation. The Raja or King supplanted the patriarch. He was usually a man who had organised a military force which had enabled him to extend his dominion over several tribes. The political system that arose was composed of different tribes. A consequence of this change was that the hold of tribal customs on man was considerably weakened. People saw their fellow-citizens observing different customs, and hence any particular custom could no longer be regarded as sacred and inviolable. The social order had now to be maintained by physical force. If the king was powerful, he usually succeeded in this task and held the straggling group together He usually relied on officials whom he had personally appointed. The new social order, however, could not be as stable as the tribal order which was based on blood-ties and time-honoured customs. Men could not be held in check for long by mere brute force. Risings and rebellions often shook the king’s authority. In this predicament he sought for an ally and such an ally was close at hand. The priest also had vested interests which he was not willing to relinquish. Any social or political upheaval would endanger the vested interests of both the king and the priest. The result was that the king and the priest made common cause, and each gave the other mutual support. The king bolstered the power of the priests in the religious domain and took steps to protect the interests of the sacerdotal order. The grateful priest cloaked the king with sanctity and awe. The obedience of the people was now enforced both by force and superstition.