Africa

Book Review

AHMADIYYA MOVEMENT AND JUSTICE 37 “And those, who hearken to their Lord, and observe Prayer, and whose affairs are decided by mutual consultation, and who spend out of what We have provided for them.” (Chapter 42 verse 39.) In accordance with the prescribed standards and values and in agreement within the framework, the affairs are decided upon through mutual consultation to meet the need when it should arise, but it must always be born in mind that the overall standard is that equity, is to be fostered and inequity is to be shunned and outlawed. 3. EXPLOITATION We declare emphatically that our Movement is opposed to all forms of exploitation. Allah says in the Holy Quran; “Allah covet not that whereby Allah has made some of you excel others. Men shall have a share of that which they have earned, and women a share of that which they have earned. And ask Allah of His bounty. Surely, Allah has perfect knowledge of all things.” (Chapter 4 verse 33.) Allah also says in the Holy Quran; “Whatever Allah has given to His Messenger as spoils from the people of the towns, it is for Allah and for the Messenger and for the near of kin and the orphans and the needy and the wayfarer, in order that it may not circulate only among those of you who are rich. And whatsoever the Messenger gives you, take it, and whatsoever he forbids you, abstain from it. And fear Allah; surely, Allah is Severe in retribution.” (Chapter 59 verse 8.) The object of the Islamic Economic System is to secure the widest and most beneficient distribution of wealth through institution set up by it and through moral exhortation. The wealth must remain in constant circulation among all sections of the community and should not become the monopoly of the rich. All original sources of wealth — the sun, the moon, the stars, the clouds that rain, the winds that drive the clouds and carry the pollen, all phenomena of nature — are the gifts of Allah to the whole of mankind. Wealth is produced by the application of man’s skill and labour to the resources which Allah has provided for man’s subsistence and comfort and over part of which man enjoys ownership rights, to the extent recognised by Islam. We deem it sufficient what we have reiterated in order to make it known that we are an Islamic Movement and that we uphold noble Islamic ideals. We also wish to make it known, emphatically and categorically that we are not the tools of anyone, but we are the instruments of Allah — as callers unto 38 REVIEW OF RELIGIONS Allah to uplift the physically, economically, mentally, morally and spiritually oppressed peoples either individually, institutionally or otherwise. Last, but not least, the Holy Founder of the Ahmadiyya Movement, Hazrat Ghulam Ahmad (AS), came as Hakaman Adalan (Just Judge), therefore the Ahmadiyya Movement in Islam stands for justice. Hence, the Ahmadiyya Movement declares its constant moral support for the world wide struggle against all forms of oppression and exploitation. Cherish Your Wives Cherish her as a gift sent from heaven; and let the kindness of your behaviour endear her to your heart. Make her the mistress of your home; and treat her with respect, that all who know her may respect her also. Do not oppose her wishes without just cause: she is the partner of your cares, so make her the companion of your pleasures. Reprove her faults with gentleness; and encourage her to point out your own, that you may also profit. Do not exact obedience from her with rigour: her nature is gentle, so be gentle also. Trust her with your secrets and you will not be deceived, for her counsels will be sincere. Be faithful to her: She is your temple, and the mother of your children. When pain and sickness assail her, let your tenderness soothe her; for one look of pity from you will alleviate her grief, will mitigate her pain, and will be more helpful than ten doctors. Remember the delicacy of her sex, and the tenderness of her frame. Be not severe to her weaknesses; but rememberyourown imperfections. Honour her; and she will lead you to the gates of Heaven. Dandemis The Islamic way of Slaughter From a Neurologist’s Point of View (H. M. Sajid, M.D.) The article by the late A. R. Dard on “The Islamic Method of Slaughter” (Review of Religions, May, 1985) is a timely one. The question as to why Islam commands the slaughter of an animal by severing the neck from an anterior aspect rather that the severance beginning at the nape is an oft-repeated question in many discussions. The article sheds a great deal of light upon the philosophy underlying the teaching and custom of slaughtering the animal for human consumption. It elucidates adequately the humane and hygienic principles behind the teaching of the Holy Quran. The points raised by the author in favour of the merits of slaughtering the animal from the ventral side of the neck versus the dorsal one are thought-provoking as well as praise-worthy. From a physician’s point of view I would like to comment upon those scholarly remarks and add some thoughts on this subject. In order to understand fully the mechanism at work and to appreciate the wisdom of Islamic command adequately, a basic knowledge of the anatomy and physiology of the structures involved in death by slaughtering is of paramount importance. The brain receivesitsbloodsupplyfrompaired vertebral andinternal carotid arteries. The internal jugular vein lies adjacent to common carotid artery in the neck. The internal carotid artery enters the base of the skull through an opening and divides up into two major branches; the anterior cerebral and the middle cerebral arteries. The anterior cerebral artery supplies the blood to the frontal lobes of the brain mainly. The middle cerebral artery furnishes the blood to the major parts of the cerebral hemisphere, i.e. part of the frontal lobe, parietal lobe, temporal lobe and most of the occipital lobe. The area of blood supply includes the post-central sulcus and the primary sensory cortex, the seat of sensory perception and discrimination. Pain perception requires the participation of the cerebral cortex; not only the primary sensory but also the frontal and temporal lobes of the brain which add emotional interpretation of

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