Friday Features

8/2/2019 Friday Features

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Of reason and knowledge

ISLAMS insistence on reason as the best guide for belief and action, combined with its pragmatic approach, makes itvery practical, logical, rational and close to life as a belief system.

Islam is concerned with the broad aim of life for those who have the courage to think, judge and act for themselves. It

encompasses rationality and experience and rejects blind faith, as it addresses Those, who, when the revelations oftheir Rab (Nourisher) are presented to them, do not fall thereupon deaf and blind (25:73).

Islam views the world as an expression of Gods creative force. It gives broad principles as guidance to man in allwalks of life which enable him to attain the goal of self-realisation and social welfare. These principles are not to befollowed blindly, but applied with intelligence and forethought.

The Quran says, Those who do not use their faculties of thinking, reasoning and deliberating are not human beings,they are living their lives on the animal level, even worse than that; these are the cursed people (7:179). The Quranrepeatedly exhorts man to think. Those who use their reason are held in admiration. The blind and deaf ignorant andthe seeing (knowledgeable) are not equal. Will you not then reflect on this? (6:50, 11:24). Are those who know equalwith those who know not? But only men of understanding will pay heed (39:9).

However, despite these clear injunctions, for the last 500 years or so, religious thought in Islam has been stationary.In the early period of Muslim history, Mutazilites, the rationalists, upheld mans freedom of thought and action andhence his responsibility for whatever he does. They rejected the fatalism of the Asharites. Due to the peculiarcircumstances of that time, they lost their case to the orthodox Asharites in the fourth and fifth centuries (Hijra).However, the rationalist trend continued through philosophers, thinkers and reformers across Muslim lands.

The Quran does not accept as (believers) who momineen readily believe without questioning or thinking. Truebelievers are those who do not accept without scrutiny and deliberation (25:73). Allah brings forward the clues andhints in a fashion, thereby enabling you to reflect on this life and the hereafter (2:219). The true pract ice of Islam inthat spirit of thinking and reasoning has been long forgotten, rather lulled to sleep by clerics and religiousobscurantists. They consider intellectual development and achievements of a particular period in history as abenchmark and have ruled out any further thinking, re-evaluation and progress of the thought process.

Nations using their intelligence and knowledge keep gaining strength while Muslim states have become weak to thepoint where they cannot even defend themselves. Islam stresses the importance of this world as well as thehereafter: The heavenly bodies and earth have been brought under your control (human beings) by Allah. There aresigns in them for those who think and reflect (45:13). The entire universe works in accordance with the divine laws ofnature. These can be discovered only through intelligence, knowledge and hard work for the benefit of mankind.

The great philosopher and scholar of medicine and social sciences Al Kindi believed that the highest existence wasthat of reason and intellect which proceeded from God by way of emanation, and that our soul was anuncompounded, imperishable essence which was in the world of reason before its descent to the sensuous world.Thus, it can have both sensible and rational knowledge. Al Farabi also stressed the acquisition of knowledge of allthings in the universe; its main aim being to realise God. Ibn-i-Sina contended that intellect enabled man to knowGod. Thus it is incumbent upon man to polish his intellect, acquire knowledge and develop his reasoning abilities sothat he may ennoble his soul and make it perfect.

The rejection of religious interference in state affairs in the West has had its negative effect over the centuries.Complete secularisation of thought and action has led them to reject the hereafter and hence they feel that they arenot answerable to any supreme authority for their worldly actions. The law of retribution and requital has no place intheir thought process.

Islam, on the other hand, is a deen of balance in all walks of life. It stresses that all emotions should be controlled byreason which should be guided by divine revelation through a set of permanent values. More than 1,000 verses of theQuran relate to nature and its working and in these verses human beings are asked to pause, see, ponder, reflectand act. It is the duty of every Muslim to use his mental faculties and acquire knowledge.


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Many among todays ulema of Islam are not those who have religious knowledge and lead prayers in mosques. In thelight of the following verse, the word ulema can only be translated as scientists: The Book of nature is foreveryone, but only those who submit to the awe-inspiring grandeur of its laws, who think and reflect upon these in thelight of knowledge and discernment, are the people entitled to be called ulema (37:27,28). Inactivity in exploring andstudying the world around us and not taking advantage of the bounties of nature has led present -day Muslims to a lifewhich is miserable, poor and meaningless. This will ultimately make them losers in the hereafter too.

No one knows how long the shackles which Muslims have put on the Quran and human intellect will keep cripplingthem, but certainly this cannot last long. Notwithstanding the forces of exploitation, the Eternal Truth is ultimately

bound to prevail. Man shall have only for which he strives (53:99).


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The writing on the wallBy Inam Khawaja | 10/21/2011 12:00:00 AM

ON Dec 17, 2010, the self-immolation of Mohammad Bouazizisparked street demonstrations inTunisia. The demonstrations were fuelled by high unemployment, corruption, inflation, lack ofpolitical freedom and speech under the 24-year-old autocratic rule of president Zine El AbidineBen Ali.

It took about a month`s demonstrations and scores of deaths by the security forces and finallythe intervention of the army which forced Ben Ali to resign and flee to Saudi Arabia a monthlater. Similarly, the people of Egypt had been enduring police brutality, rampant corruption,restrictions on freedom of speech, high unemployment, food inflation, rigged elections and stateof emergency under the autocratic rule of president Hosni Mubarak for 30 years.

The success of the Tunisian revolution and the departure of president Zine El Abidine Ben Alisparked public protests throughout Egypt against Hosni Mubarak on Jan 25, 2011 whichcoincided with the National Police Day. The peaceful protests and demonstrations by thousandstook place in many cities and towns of Egypt. Cairo became the centre of protests withthousands round the clock occupying Tahrir Square.

The curfew was widely ignored and when the military refused to fire live bullets on the protesterson Jan 29, Hosni Mubarak reacted by sending waves of his supporters on camels andhorseback armed with sticks and swords to Tahrir Square which resulted in many casualties butthe protesters were steadfast.

Ultimately, the Egyptian vice president Omar Suleimanwith the backing of the army announcedthe resignation of Hosni Mubarak on Feb 11.

Since then an army-backed government is in power; Hosni Mubarak is being tried for corruptionand killings, and multi-party elections are to take place soon.

Protests against the oligarchic 42-year-rule of Muammar Qadhafi started on Feb 15, 2011. Hereacted by bringing out the army who even usedtanks against unarmed protesters. He calledthem `cockroaches` and `rats`, accusing Al Qaeda of distributing hallucinogenic drugs. Due tothe mass killing of peaceful unarmed protesters, the UN authorised Nato to make air strikes tostop the killing of civilians by pro-Qadhafi forces.

The protesters were forced to take up arms in self-defence.

By September, the protesters managed to liberate more or less all of Libya including the capital

Tripoli. The irony is that now Qadhafi who had used tunnels to escape is hiding.

Influenced by the protests in Tunisia and Egypt, demonstrations also started in Syria on Jan 26,2011 and escalated into a rebellion. President Bashar al-Assad has used tanks and snipers toforce the people off the streets and has cut off electricity and water; shops and stores wereraided to confiscate flour and other food items in the affected cities, including Homs, Hama andDaraa, where the demonstrations were sustained and strong. More than 3,000 people areestimated to have been killed; many Syrians have taken refuge in neighbouring Turkey,
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Lebanon and Jordan. The anti-President Ali Abdullah Saleh riots in Yemen have continuedlikewise.

This history in the making shows us that injustice, tyranny and cruelty do not go unpunishedeven in this world. The Quran tells us that tyrants do not go unpunished: `Consequently Allahseized him for punishment, both in the Hereafter and in this life. Surely, in this, there is a lesson

for those who fear Allah` (79: 25-26). This verse is regarding the fate of the Pharaoh.

In the Quran at least in three places it is stated in exactly the same words that Allah loves thosewho practise justice.

Àllah loves those who judge with fairness` (5:42; 49:9; 60:8).

The cited verses clearly show the importance of justice and fairness. The Quran further states:Ànd from among you there must be a party who invite people to all that is good and enjoin thedoing of all that is right and forbid the doing of all that is wrong. It is they who will attain truesuccess` (3: 104).

`Better and everlasting is the reward which Allah has for those who believe, put their trust intheir Rabb, avoid major sins and shameful deeds, forgive even when they are angry, answer thecall of their Rabb, establish Salat, conduct their affairs with mutual consultation, spend out oftheir sustenance which We have given them`; Ànd those who, when an oppressive wrong isdone to them, help and defend themselves (42: 38-39)`.

It is clear from the Quranic injunctions that it is the duty of every Muslim to ìnvite people to allthat is good and enjoin the doing of all that is right and forbid the doing of all that is wrong`Furthermore, one must act against òppressive wrong`. It therefore clearly establishes thecorrectness and legitimacy of protests against those rulers who commit oppression. The versehas a wide meaning which is inclusive of physical oppression, economic oppression, injustice,etc.

It is ironic that every tyrant, dictator, corrupt, unjust, oppressive and dishonest ruler thinks thatthose who were toppled and faced justice and retribution were not smart enough and that he iscleverer and smarter and can continue to rule and ride roughshod over people`s rights,plundering their wealth with impunity. It is strange that both Ben Ali and Hosni Mubarak did notsee the writing on the wall and did not learn any lesson from the fate of tyrants like the Shah ofIran and Marcos.

Qadhafi also did not take heed from their fate. And now Bashar al-Assad and Ali Abdullah Salehand other dishonest, corrupt and unjust rulers do not seem to learn any lesson from what hasbeen happening in the past nine months in the Arab world.

First written constitutionBy Nilofar Ahmed | 9/23/2011 12:00:00 AM


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WHEN the Prophet of Islam (PBUH) migrated to Madinahthere was no ruler, no written rulesand consequently, no accountability for crimes committed. The mightiest had a free hand, whilethe weak had to hide behind the strong, usually the tribe or the leader of the tribe, in order to

survive.

There were constant internecine, tribal wars with a general lawlessness prevailing in Arabia.The Prophet at once set about organising the city in order to give it the semblance of a stateand to codify laws, which would form the basis of what can safely be called a basic constitution.

At the time of the Muslims` arrival in Madinah, the population of the city was said to be about10,000. Of these, only about 15 per cent were immigrant Muslims; the rest was almost equallydivided between Jews and polytheists. There were no common laws and no central command.

Each tribe dealt with matters according to its customs. Dr M.

Hamidullah in his biography, Muhammad Rasulullah, says that the Prophet, after consultationwith all the parties, decided to form a city-state in Madinah on the basis of a confederation.

There was to be a certain amount of autonomy for the units, with common rules and lawscreating unity among its citizens, Muslims, Jews and polytheists, who would all be consideredone ummah (nation).

A set of rules known as the Misaaq-i-Madinah (`Pact of Madinah`), was drafted in the first yearafter Hijra (623 C.E.).

It has come down to us in its complete form in the Prophet`sbiography by Ibn Ishaq.

The document is made up of about 52 clauses.

Because of the constant tribal wars being fought at that time, a large number of the clausespertain to the orderly settlement of the issues of war and its aftermath.

Dr Hamidullah says it is the `first written constitution of the world`. He also says that the Prophetintroducedmoral values in politics, institutionalised the provision of justice and declared that realand final power belonged to God alone. He did away with the concept that the king could do nowrong. He declared himself to be God`s Prophet and His representative on earth andconsidered the instructions that he brought for his followers, binding on himself.

M. Akhtar Muslim says in his book, Quran Aur Insani Huquq, (`Quran and Human Rights`) that

this document attempts to meet all the challenges and needs of every class and individual withregard to justice, tolerance, peace and freedom, including freedom of religion and the principleof coexistence. He also says that even Jews, who were well-known for their knowledge, skillsand intelligence for centuries and were quite sharp in their dealings with others, accepted thisagreement willingly, peacefully and completely.

Also, all the citizens accepted the Prophet as a ruler, without any coercion, when he was onlythe leader of a minority. This was a great achievement. According to Dr Hamidullah, the conceptof social insurance was also introduced by this pact: if an individual was caught in a difficult


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situation due to having to pay blood money or ransom, his tribe would have to come to hisrescue by pooling their resources. The poorest of the members of the believers would be able togive protection to anyone he deemed fit and bind the whole community of believers to honourhis word. Those outside the pact could also be protected.

Madinah was declared a sanctuary for those who signed the document. All those tribes of Jews

who cooperated were to be treated equally and given aid. The Muhajirun who had migratedfrom Makkah to Madinah were considered one tribe.

The peace agreement entailed that no believer would help an unbeliever against a believer. Allbelievers were to be against the one who spread injustice, enmity, sin or corruption amongbelievers, even if he be one of them. No one would have the right to go to war without thepermission of the head of state.

The administering of justice would not be in the hands of the one wronged, but would becomethe duty of the whole ummah.

This meant unbridled revenge would be curtailed and the state would become responsible for

dispensing justice. No ties of kinship or social relationships would come in the way of justice.

No one would be allowed to protect a murderer or a criminal. No one would have the right toprotect the Quraish of Makkah or their helpers, who were constantly trying to harm thebelievers.

In case of a dispute, the case would be referred back to the Prophet`s teachings. It was statedclearly that Jews and Muslims would practise their religion freely. The whole tribe would not beresponsible for a crime committed by a member.

In case any of the signatories of the pact were attacked, all the members would be obliged todefend them. If Jews made a peace pact with any party and invited the believers to join them,

the believers would be compelled to do so, except in the case of a holy war.

The pact resulted in weakening the hold of the repressive culture and authority of the manytribes and superimposed the modern concept of a unifying culture and authority above it.

The basic concepts of coexistence with followers of other faiths, dealing justly with everyone,keeping one`s word and feeling a concern for the weak were all highlighted by this pact and laidthe foundation of a government for future generations to emulate. The writer is a scholar o fthe Quran and writes on its relevance to contemporary issues.

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The conquest of MakkahBy Nilofar Ahmed | 10/28/2011 12:00:00 AM

IN 8 AH (630 CE), the Qureish of Makkah broke their pactof Hudaibya with Prophet Muhammad(PBUH) by killing some of the men of the Khuza tribe, with whom the Prophet had a treaty,inside the sacred surrounds of the Kaaba.

The Khuzas asked the Prophet for help. He said, `They have betrayed us and broken the pact!`He at once prepared to leave for Makkah. On Muharram 10, AH 8, the Prophet set out, alongwith his allied tribes, with his forces of 10,000 men: the largest force to set out of Madina so far.

While they camped outside Makkah, the Prophet asked the men to spread out and light a fireeach. The 10,000 fires became visible to the Makkans who were overawed. Abu Sufyan, theleader of the Qureish, and some other men came running to the camp and met the Prophet.When the call to prayer was sounded at dawn, Abu Sufyan, the Prophet`s bitterest enemy, wasso moved that he sought the Prophet and recited the kalima: `There is no god but Allah, andMuhammad is His Messenger! Thereafter, the Prophet sent a messenger to Makkah toannounce that whoever entered Abu Sufyan`s house would be safe and whoever went behindhis own door and bolted it would be safe and whoever went into the Sacred Mosque would alsobe safe. Abu Sufyan rushed to Makkah and said, `O Qureish, this is Muhammad (PBUH) whohas come to you with a force you cannot resist.` Thereafter, almost all the Makkans took refugeand no one tried to resist the entry of Muslims into Makkah.

The Prophet gave strict orders not to start a fight andannounced, `This is the day of mercy!` Hedivided his troops into four divisions to enter the city from four different directions. Beforeentering Makkah, while still seated on his camel, the Prophet bent low, prostrating in humilityand gratefulness to his Lord.

When he heard of the skirmish between Khalid bin Walid`s troops and Ikrimah`s men, he wasangry and said, `Did I not forbid fighting?` It was explained that the Qureish had attacked themfirst. Then the Prophet put onhis armour and along with his men, entered the Kaaba, touchedthe Hajr al-Aswad with his staff and recited `Allahu Akbar` which his followers repeated so thatthe whole of Makkah resounded with it.

The Prophet made seven rounds of the Kaaba and then turned towards the 360 idolssurrounding the mosque. He pointed towards each and recited, `The truth has come andfalsehood has vanished. Surely, falsehood is bound to vanish! (17:81). As he pointed to theidols, each one fell on its face.

Thus the Kaaba, which had been built first by Adam and then reconstructed by Abraham for the

worship of the One God, was finally cleansed of all man-made deities.

The door of the Kaaba was unlocked. The Prophet entered it and asked that pictures of falsegods be erased. Since there was no looting, no plunder and no mistreatment of women, theMakkans were now convinced that the Prophet did not wish to avenge them. Those who hadtaken refuge in their homes came out and joined those in the Sacred Mosque.

The Prophet, standing at the door of the Kaaba, addressed them: `There is no God but Allah


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alone. He has no associate.

He has made good His promise and helped his servant. He has put to flight the confederates.Every claim of privilege or blood or property is abolished by me except the custody of the templeand the watering of the pilgrims ... O Qureish, God has taken from you the haughtiness of thedays of paganism and its veneration of ancestors. Man springs from Adam and Adam springs

from dust.

He recited from the Quran, `We have created you from male and female and made you intonations and tribes so that you may know one another. The most noble of you, in the sight ofGod, is the most pious` (49:13). Then he asked, `O Qureish, what do you think that I am aboutto do with you?` They replied, `Good. You are a noble and generous brother, son of a noble andgenerous brother. It is thine to command.

He then spoke to them words of forgiveness which, according to the revelation Joseph hadspoken to his brothers when they came to him in Egypt, `Verily, I say as my brother Josephsaid, `This day there shall be no upbraiding of you nor reproach. God forgiveth you, for He ismost Merciful of the merciful`` (12: 92).

He said, `Go your way for you are the freed ones!` Only four persons were given the deathpenalty, which had nothing to do with this conquest.

A general amnesty was declared for his bitter enemies of two decades who had broken theirpact of Hudaibya and who had tried every trick to harm the Prophet and his followers. TheProphet then took his place at the hill of Safa, and the Makkans, both men and women, flockedto him to pay homage and to accept Islam. Through his treatment of the Qureish, the Prophetdemonstrated his faith in peace, non-violence, freedom, human rights and equality of all humanbeings. He also lived the verse of the Quran (16:126) in which it is said that retaliation is valid,but forgiveness is more noble and worthy of reward. The writer specialises in Quranic themesand contemporary issues.


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Arab spring & womenBy Asghar Ali Engineer | 11/4/2011 12:00:00 AM

THE Arab world has seen great political turmoil sincethe beginning of 2011. The Tunisiandictator Zine El Abidine Ben Ali was overthrown before January ended. Then a similar turmoilerupted in Egypt and hundreds of thousands of people poured into Cairo`s Tahrir Square toprotest against Hosni Mubarak, another long-serving dictator who was forced to step down.

Libya, Syria, Yemen and Bahrain have also seen unprecedented protests. All this has beenmuch written about and need not be repeated but what concerns us here is the role of women inthese revolutionary changes taking place in the Arab world. In the countries concerned womenhave played a very significant role from Tunisia to Yemen.

The Tahrir Square mobilisation was due mainly to a young girl`s appeal on Facebook. The roleof women in political mobilisation was so crucial that it was being expected that the Nobel forpeace this year would be given to women from Arab countries such as Tunisia, Egypt andYemen. It went to women from Africa and Yemen. Laureate Tawakkul Karman of Yemen playeda crucial role in the protection of human rights and political mobilisation in her country, thoughthere still remains a political stalemate in Yemen.

What is important to note is the role of women in the political mobilisation in these male-dominated societies and, secondly, the shattering of the myth that Muslim women merely sit athome and are worth nothing more than domestic workers.

Muslim women have proved that they can mobilise the people far more efficiently andpurposefully. It is interesting to note that many women in Tunisia and Egypt were quite activeintrade unions. They put their experience gained in the union activities to proper use to bringabout change in the political structures of their countries.

But post-revolution, a shadow of doubt may hang over their heads now. The question is: whatwill this democratic revolution offer them in terms of socialliberties? Will it scrap certain rightsthat they gained under dictatorships? There is some truth to this fear, as much as there is apossibility of Islamic laws, as they are today, being imposed in these countries. In Tunisia the al-Nahda party, which describes itself as a moderate Islamic party, has won elections.

But fortunately the al-Nahda leader Rashid al-Ghanushi has declared that there will be nochanges made in the gendersensitive laws that har polygamy, for instance.

However, Libyan women are not so fortunate. The Libyan leader who is projected as the newprime minister af ter ousting Qadhafi has announced that Islamic laws will be imposed and

polygamy will be reintroduced. Qadhafi, undoubtedly a dictator who had to go, had introducedand consolidated a gender-justice regime in Libya. He had given equal rights to women, asprovided for in the Quran. He had abolished polygamy and given Libyan women important rolesin public life.

Qadhafi maintained that to confine women to homes was an imperialist conspiracy to paralysehalf the population in the Islamic world. He had created a special women`s force in the armyand assigned them duties as bodyguards. It was a revolutionary step forward for Libyan women.


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Now such measures risk being reversed if the new Libyan leaders, specifically mentioningpolygamy, are going to impose Sharia laws that hark back to the mediaeval times.

It, of course, remains debatable if the Sharia laws, as they last evolved during the mediaevalage when patriarchy reigned supreme, should be re-imposed as they were back then andremain today. Whether suitable changes need to be made through ijtehad in keeping with the

spirit of the Quranic values that emphasise social justice remains a very valid question today.

For instance, to say that polygamy is permitted and hence it must be reintroduced is reallyinjuring the spirit of the Quran.

At best it is a half-truth. Polygamy has been allowed in the Quran but in a specific context andwith rigorous conditions.

Anyone who reads the two verses of the Quran on polygamy (4:3 and 4:129) can see thatjustice is more central in Allah`s commands than taking multiple wives. If justice is so importantthen how can polygamy be made an overriding norm? In the 1970s, whenever a dictatordeclared his country an Islamic state, he would introduce Hudood laws (punishments for theft,

adultery, etc.) as if these were more central than the factors that motivated a person to commitsuch crimes, or as if punishing is more important than reforming a person.

Similarly, today, when dictatorial regimes are ending, declarations are being made that moreequitable family laws will be revisited and polygamy will be permissible, as in the case of Libya.

I have always maintained that gender justice is very central to the Quran, provided the Quran isread in its proper context.

Today, with a greater role being played by women in public life, it is all the more important thatgender justice be made equally central in the Sharia laws through the contextual and normativeunderstanding of the Quranic verses in their true spirit.

The existing Sharia laws, which are manmade laws based on one or the other interpretation ofthe Quran and Sunnah, may not be acceptable to many educated men and women owing tosocial awareness and a sense of justice. The Quran unambiguously stands for gender justiceand equips women with all the rights given to men. The mediaeval interpreters missed thisbecause they were people of their own times and of tribal customs. The writer is an Islamicscholar who also heads the Centre for Study of Society & Secularism, Mumbai


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The farewell sermonBy Nilofar Ahmed | 11/11/2011 12:00:00 AM

AFTER the conquest of Makkah, when the Kaaba and its surroundings were restored to ProphetAbraham`s legacy, the Prophet (PBUH) decided to go for Haj. This was the only pilgrimage heperformed. The rituals that he taught and the travel that he undertook have all become part ofthe Haj rituals.

He felt that he might not meet his followers again in this manner, so he summarised histeachings in his famous last sermon. On Friday, Zilhij 9, 10AH, (March 6, 632CE), the day ofgathering on the plain of Arafat, the Prophet climbed up the hill known as Jabal al-Rehmat, or`the hill of mercy`, and addressed the pilgrims who, according to some accounts, were 124,000in number.

After praising God and declaring the basic creed, `There is no deity but Allah and Muhammad isHis Messenger`, he went on to speak on various topics. Some of these statements havebecome the fundamental touchstones of the Islamic faith.

He quoted from the Quran: `O people, indeed, We have created you from a male and a femaleand made you nations and tribes so that you would recognise each other. Indeed, the mosthonourable of you, in the sight of God, is the most pious` (49: 13). All prejudices of colour,caste, tribe and gender are done away with in this verse.

He went on to say, `Therefore, an Arab is not superior to a non-Arab, nor is a non-Arab superiorto an Arab. Neither is a black person superior to a white, nor is a white person superiorto ablack. All human beings are from Adam, and Adam was created from dust. All claims topreference and superiority, all claims of blood and wealth and all rights of vengeance have beencrushed under my feet.

He said that he would not be able to help them on the Day of Judgment if they had not workedfor the Hereafter.

He told the Qureish that God had destroyed their false pride and their boasting about theachievements of their ancestors: `O people, your blood and wealth and honour have been madeinviolable on each other, forever ... for all Muslims are brothers of one another. Take care ofyour slaves. Yes, take good care ofyour slaves. Feed them the same food that you eat andclothe them similarly.

Then he said that all the unjust customs of the days of ignorance had been done away with byhim. All the retribution and the interest of the days of ignorance were also declared invalid.

Since Allah had given every heir his due share, it was not right for anyone to write a will for theirheirs. A child will be attributed to the one on whose bed he is born, he declared.

For the one on whom illicit sex is proved, (with four eyewitnesses), the punishment is stoning.The ultimate judgment will be made by God on the Day of Judgment. He said that loans shouldbe paid off and borrowed things should be returned. Gifts should be given in return for giftsreceived.


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One who takes up the responsibility of another, should pay the dues. It is not lawful for anyoneto take forcefully from another.

He specifically asked his followers to treat their women well, ` .for they are bound to you andcannot do as they please. Fear God in regard to women, for it is in His name that you haveacquired them and they have been made lawful for you with God`s permission` He preached

that men and women had rights over each other: `Your rights over them are that they should notcall to them anyone whom you do not approve of. They should not betray your trust. If theyindulge in shameless immorality, then you have been given the right to express yourdispleasure. But if they desist, then you should take good care of their needs, such as clothingand food.

He said that it was not lawful for a woman to give from her husband`s wealth without hisconsent. Then, the Prophet (PBUH) said, `I am leaving something with you. If you remainsteadfast on it, you will never go astray; that is, the book of God and the practice of His Prophet.And remember, do not exaggerate in the matter of your faith. Those before you were destroyedbecause of this.

He said that Satan had lost all hope of being worshipped in that city (Makkah) anymore. But inminor matters they might still follow him, which will satisfy him. `So you must protect yourreligion and your faith from him.

He reminded his followers to worship their Lord, say their five-time daily prayers, fast for amonth, pay zakat willingly, perform Haj and follow their leaders. Then they would becomeeligible for paradise.

About accountability, he said, `From now on, the criminal alone will be responsible for his crime.Neither will the son be caught in place of his father, nor will the father be avenged in place of theson.` He asked his followers present there to convey what they had heard to those who werenot present, for the latter might be more capable of understanding and preserving it (his words).

Concluding the sermon, the Prophet (PBUH) said, `You will be questioned about me (on theDay of Judgment). What answer will you give?` They replied, `We will bear witness that youconveyed to us what you were entrusted with....` The Prophet (PBUH) then pointed towards thepeople and said, thrice: `O Lord bear witness!` The writer specialises in Quranic themes andcontemporary issues [email protected]


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Tackling moral decline

By Amin Valliani | 11/18/2011 12:00:00 AM

WORLD history has never seen a period where a proper senseof morality prevailed. Only

Islamic history projects a period of about 13 years where the Holy Prophet (PBUH) established asociety in Madina which can be termed as immaculate: free of evil and exploitation.

One of the major objectives of Islam is to extirpate all social evils from society. In order to

achieve this, Islam instilled a high of morality amongst its first followers. The Prophet was aliving role model amongst them; the Quran describes him as one of exalted character (68:4).

Morality is a subject that deals with and determines the veracity of human conduct, e.g. good or

bad, right or wrong, etc.

There is not a single moment of a day when an individual is not engaged in doing or thinkingsomething. It is an endless process which goes on all through one`s life. The question arises

when one is confronted with the veracity of activity: right or wrong. This relates to morality andMuslims have been asked to seek guidance to determine the veracity of their conduct.

Their ultimate success is predicated on the soundness of their social conduct with fellow beings.

After the Quran, the life of the Prophet is the best source of guidance. While elaborating on

eternal verities he simultaneously exemplified through his scrupulous conduct.

His life is full of such incidents, where he projects a proper sense of morality. Even his staunch

enemies confessed that his ethics were great. His thought for human benefit, his deeds of

kindness, his words for love, his effort for peaceful coexistenceand his prayers for human

salvation are shining examples for all to emulate.

Contrary to such superb teachings, a cursory look at our society today reveals an all-round state

of moral decrepitude; it faces numerous problems, but the most horrendous is ethical degradationat every level. Lack of moral scruples at committing evil can be observed in markets, offices,

factories and public places where people interact in a most discourteous manner. Most appear to

be individualistic, selfcentred and over-ambitious inpursuit of wealth, power and social status.Many ignore the pangs of conscience for the sake of worldly pursuits.

At the national level, many public organisations have failed to meet moral standards.

Internationally, we face a grim situation as many NGOs place us on the lowest rung. Some have

tagged us as corrupt or unreliable. Pakistanis visiting abroad face disrespect while encounteringforeigners. Though the present scenario looks bleak, one must not be disappointed.

The Quran says that Allah changes not the condition of a nation unless it changes itself (13:11).

In some government offices, a circular was reportedly issued directing all employees to be

ethical in their dealings. A person cannot become ethical just on the issuance of a circular; it isthe mindset, acquired over time through an attitudinal education, training and environment which


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trains you to be ethical in your dealings.

A Muslim who loves his fellow being feels pain when he sees decay all around. There are a

number of reasons for this but the foremost is drifting away from the ethical goals set by Allah.

We have gone far from the ethical teachings of Islam. Success lies only in adhering to theseteachings in letter and spirit.

The Quran is full of ethical teachings. But chapter 17 especially provides ethical guidelines forthe believers to follow in material life, whereby an individual as well as society can purge

themselves of evils. These teachings have the sole purpose of creating an ethical society. Allah

vouches that `Your Lord knows best what is in your inner selves. If you are righteous then verilyHe is ever-most forgiving to those who turn to Him again and again in obedience and

repentance` (17:25). Thus, one has to develop an inner sense that his Lord is aware of what is

going on inside/outside one`s self.

People interact mainly through word of mouth. Words represent our inner attitudes; they cancreate friendship and animosity among individuals. It is on the record that words have been the

cause of many disputes and wars and also a good cause of peace and friendship in many areas ofthe world throughout history. Therefore, the Quran emphasises that believers utter words that are

best and be cautious.

Ever since the creation of Pakistan we have been teaching our students the subject of Islamiat in

schools and colleges. The education ministry and departments have attached a long list of

objectives for teaching Islamiat in their curriculum documents. Yet we see moral decay,

therefore, we need to rethink the contents of Islamiat textbooks and evaluate them vis--vis ourobjectives.

We cannot change society and deeply entrenched social attitudes overnight but we must foresee

and plan our future society right now and ask ourselves what will be our society in the year 2036,for instance, 25 years from now when a whole new generation will have grown up. In order to

create a moral society, a new look at the whole subject of Islamiat and its pedagogy is the need

of the hour.

It may be an uphill task but it must be undertaken, with the teachers engaged in teaching Islamiat

made conscious that their task is ordained as guides. They must be instilled with a missionaryspirit to build their students` character to shape a future society that is free from exploitation,

corruption and chicanery. The writer is an educationist.


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Intercession in IslamBy Nilofar Ahmed | 11/25/2011 12:00:00 AM

INTERCESSION has become one of those controversialtopics for which arguments are provided from both

sides of the divide. The Quran says, Ò you who believe! Fear Allah and seek a wasila to him`(5:35).

In Arabic `wasila` stands for a link, a means to an end or an intermediary. `Tawassul` or `shifaà`, meansintercession, or to seek a means to an end. It means to plead with somebody on behalf of somebody else, inthis world as well as on the Day of Judgment. When the word `Shaafiìs used for God, it means one who givespermission for intercession.

Many verses have been misunderstood out of context and some people think that the Quran contradicts itselfand says in some places that intercession is valid and in others that it is not.

According to the Quran, those denied intercession are the ones who did not believe, or those whotransgressed: `The intercession of the intercessors will be of no use to them` (74:48), referring to those in hell.The Bani Israel are told, `Fear the Day (of Judgment when) ... No fine will be acceptable and neither will anyintercession be useful` (2:123).

Some verses which make it clear that without God`s permission and promise, no one can intercede, alsoreassure that intercession will take place: `They will have no (claim to) intercession, except for those who havethe promise of the Most Merciful` (19:87; 34:23). No one can act as intercessor except by His leave (10:3;2:255; 21:28). Òn that Day no intercession will matter other than his whom Ar-Rehman grants permission andaccepts` (20:109). The Makkan belief that their idolswould intercede for them is refuted (30:13).

God tells the Prophet (PBUH): Ànd in the night, pray the tahajjud, which is additional for you for soon yourLord will raise you to the Station of Praise (Maqam Mehmud)` (17:79).

Recited in the middle of the night, this prayer was made obligatory for the Prophet, but is voluntary for hisfollowers. The Prophet`s `Station of Praise` will be the highest human station on the Day of Judgment.

A hadith states that on that day people will be running to and fro looking for an intercessor, until they come to

the ProphetMuhammad, who will answer, Ì am for intercession`. The Lord will then ask him to `...intercede, foryour intercession will be heard` (Bukhari).

One of the titles of the Prophet is `shaafi`, one who performs intercession. Other spiritual leaders who will actas intermediaries will be prophets, martyrs, huffaz of the Quran, angels and pious people whom God deems fit.Prophet Jesus` intercession for his people on the Day of Judgment is mentioned in the Quran (5:16-18).

According to Tirmidhi, Ibn Majah and others: À blind man came to the Prophet and said: Ì`ve been afflicted inmy eyesight, so pray to Allah for me`. The Prophet said: `Go and perform wudu (ablution), perform two rakatsalat and then say: Ò Allah! I ask you and turn to you through my Prophet Muhammad, the Prophet of Mercy.O Muhammad! I seek your intercession with my Lord for the return of my eyesight, that it may be fulfilled. OAllah! Grant him intercession for me`. The Prophet then said: Ànd if there is some other need, do the same`Tawassul can be carried out through a living as well as a dead person, as it refers to the permanent, positivestatus attached to that person, living or dead. Uthmaan ibn Hunayf taught this prayer to someone long after theProphet`s death.

Praying to God for a particular need, using some honourable personality, such as the Prophet and otherrighteous believers, as a wasila or intermediary, without supplicating to that person, or thinking that he has thepower to provide, is permitted by the four schools of the Sunni fiqh. Even Ibn Taymiyah believed that Godwould allow the Prophet and the spiritual leaders to intercede for believers. Since they will be alive onJudgment Day, their intercession will be effective.

If a person supplicates directly to the deceased, believing that the prophets and pious persons areindependently in possession of the power to provide, then this would be shirk or polytheism, and would be


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equal to assigning partners to God in his attribute of Al Razzak or The Provider.

There are various types of intercessions: first, through the beautiful names (attributes) of God `Allah hasbeautiful names, so call unto Him through them` (7:180). Second, through the good deeds of the person. Threepeople were trapped in a cave. Each made a supplication to God to accept their prayers due to some gooddeed that each had done (Bukhari). Third, requesting the living, righteous people to pray for them, and, four, tomake tawassul to God through the rank of certain individuals in the sight of Allah, alive or dead.

A distinction between the living and the dead in this matter is like believing in the perishing of the souls at thetime of death. This is tantamount to denial of resurrection. The intercession on Judgment Day will be like gracemarks given by God to a believer who tried but could not come up to the desired level. It will be the pleading byone to whom God gives permission, only for the one for whom God gives permission: `In God`s power iscomplete intercession` (39:44), and all power belongs to God. The writer is a scholar of the Quran, andwrites on contemporary issues.


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The women of KarbalaBy Asghar Ali Engineer | 12/2/2011 12:00:00 AM

TRADITIONAL Muslim set-ups place many restrictions onwomen. They cannot even venture out of their

homes; most are required to restrict themselves to performing household chores only. Few Muslim women takeup public roles; fewer still participate in outdoor events.

All this is being done in the name of Islam by the self-styled guardians of social norms. However, if we cast aglance on the early history of Islam we find women taking part in various events alongside men. ProphetMuhammad (PBUH) had from Hazrat Khadija four daughters and brought them up as model women whoparticipated in his revolution.

Islam`s was not only a spiritual but also a social revolution.

It empowered women and gave them equal rights which was unthinkable at that time. Women played at best asecondary role in any civilisation in the seventh century CE. However, Islam raised their status and assignedthem an equal role in all worldly affairs along with men. Many women, like Umm-iAmmara, even took part invarious battles which the Prophet had to fight. In the Battle of Uhud, Umm-i-Ammara took the attack of a sword

on her arm and saved the life of the Prophet.

Hazrat Fatima, as all Muslims agree, was indeed very close to her father, and thus Muslims highly revere her.She too was brought up by the Prophet enshrining the highest values of Islam. Her sons, Imam Hasan andHusain, were equally loved.

Her daughter, Hazrat Zainab, played a pivotal role in the aftermath of the battle of Karbala. Bibi Shehar Banuwas the daughter of Kisra, the King of Persia who was defeated by theMuslims, and Hazrat Ali married her tohis son, Husain.

Shaher Banu also faced the tragic events at Karbala very bravely and sacrificed her two sons, Ali Akbar and AliAsghar, in the way of Allah. It is important to note that when Imam Husain was leaving Makkah for Kufa (Iraq)in response to the letters he had received from many important citizens of Kufa to lead them in their fightagainst Yazid (who had usurped khilafat in violationof the condition laid down by Imam Hasan while abdicating

in favour of Ameer Muawiyah), Imam Husain was advised by his well-wishers not to take his family along toKufa. It was feared the people of Kufa might betray him.

However, despite the risks, Imam Husain turned down the advice and took along all his family members,including women and children. He knew that the women, who included his wife, his sisters and daughters,would play a very important role even if he had to fight against Yazid`s forces in or near Kufa. The people ofKufa did betray him even though they were the ones who had invited him to lead them in a fight against Yazid`styranny.

Yazid stood for all that was against Islamic norms. Not only was his lifestyle against that of the Prophet (PBUH)and his companions he also tried to destroy the institution of khilafat by introducing monarchy. This was totallyagainst the revolutionary spirit of the political system introduced by Islam. Husain perhaps knew, before he leftfor Kufa, what was in store and he deliberately took women along with him to show to the world that womencould also play a role in saving the Islamic way of life.

The women of the Karbala tragedy did play a role which was no less significant than that of the malecompanions of the Imam. The Imam was right: his women played a pivotal role, particularly the Imam`s sister,Hazrat Zainab. After the martyrdom of Husain and his colleagues, Imam Zainul Abidin and all women andchildren were arrested and taken to Damascus on camelback via Kufa. Bibi Zainab, a brave and bold woman,addressed Muslims everywhere along the way, exposing Yazid and his evil actions and un-Islamic acts.

Bibi Zainab and the Imam`s entire family were kept in prison in Damascus. When they were brought to Yazid`scourt, Zainab eloquently spoke in front of Yazid`s courtiers and thoroughly exposed him. She never shied fromher mission, so much so that he had to release her and the Imam`s entire family. They were sent back to


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Madina with their security being ensured.

Syeda Zainab`s role was exemplary. It showed how bold Muslim women were and how they played a key rolein consolidating Islamic teachings. Today, despite so much progress and the spread of education, so manyMuslim women are suppressed. In Saudi Arabia, for example, even a woman`s voice is considered `awrah i.e.so that it should not be heard in public; and here was Zainab from the Imam`s family who became a publicspeaker to save Islamic values.

Zainab was the eldest among the women of the Imam`s family, including Imam Zainul Abidin who was veryunwell at the time. The leadership of the family thus fell to Zainab, and she proved to be more than what wasexpected of her. Today, women have to learn much from her example and leadership qualities. Her public rolein the Karbala saga has much to teach us.

It is wrong to think, as many Muslim men do, that women are weak and cannot achieve much in the publicdomain.

Hazrat Zainab`s role is a wake-up call for those who feel that women are fit only for domestic chores andnothing beyond the confines of a house. The writer is an Islamic scholar who heads the Centre for Study ofSociety & Secularism, Mumbai.


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Development of the soulBy Nilofar Ahmed | 12/23/2011 12:00:00 AM

THE mystery of life and death can be explained in theQuranic framework by understanding that the soul gives

life to the body and that the body dies as soon as the soul leaves it. The foetus in the womb, in spite of beingbiologically alive, becomes a living thing only after a soul is injected into it (32:9).

The `nafs`, `ruh` or `soul`, defined as a `refined body`, needs nourishment and training just like the body. Sincethe soul is made up of ethereal matter it wants to live in the other world and to be rid of the base desires of thebody. The Sufis often look upon the body as a cage in which the soul is trapped. They long for the time whenthe soul will be freed; the body is mortal while the soul is immortal.

Since there are three broad stages of development in which the body and soul progress hand in hand, a humanbeing has also been described as a `developing soul`. In the Quran, these stages are called `nafs ammarabissu` (12:53), or the lowest or base soul, which is selfish. It can be seen in action in little children whose maininterest is self-interest, until they are trained to be different. If left untrained, it can become evil. The second is`nafs lawwama` (75:2), the blaming or the self-critical soul, or the conscience. The third is `nafs mutmainna`(89:2730), the highest stage of the purified, blissful soul.

The first self-centred stage, `nafs ammara bissu`, a necessary vehicle of bodily existence, helps one to surviveby providing for the instincts of survival, self-defence, developing and nurturing one`s potential. Here the soul`smain desires are tosuperiority, lust for luxurious comforts and entertainment and the desire to acquire fame areborn. To achieve these ends, this person can become jealous, aggressive, deceitful and cruel. But greedbreeds greed and the more one gets, the more one wants, until one gets caught in a whirlpool of insatiabledesires related to this world.

`Nafs ammara bissu` has a forceful energy and has been compared to the untrained, wild horse whose goodqualities cannot be utilised. If the rider has not learnt to tame and master it, the wild horse will run away. Whenproper training is given in the early stages and, later, when the person strives in trying to acquire the values ofhonesty, mercy and following a balanced, middle course, the `nafs` reaches the second stage known as the`nafs lawwama` (75:2), or the `blaming soul` `Nafs lawwama` now starts using its free will with theconsciousness of accountability to God and blaming itself for the wrong committed. It appears that no outside

control is necessary. Since a conscience and a longing for the sublime has been developed, the main goal insight is the `akhirat` (the Hereafter) and not this `dunya`. The final result is that selfishness decreases, altruismincreases and giving and sharing become more satisfying than taking and hoarding.

Now all natural urges can be satisfied, but in a balanced manner prescribed by God. The desire for superioritychanges into striving to excel morally and spiritually. A high office is taken as an opportunity to benefit mankind.Gradually, desires are harnessed and the wild beast of `nafs ammara`, instead of being a violent and harmfulcreature, is now a tame and helpful companion. It is now ready to move on to new territory: the highest spiritualstage of the `nafs mutmainna`.

`Nafs mutmainna`, the `satisfied` or `blissful` stage, is reached through a lifetime of constant training,abstinence, prayer, fasting and zikr or remembrance (13:28). The person rises higher by following theprescribed rules of behaviour and worship and excels by offering voluntary devotion, vigils and sacrifice untilthe stage is reached where all worldly hurt as well as the charms of the world fade away. The satisfied soulguides God`s creation with mercy, feels compassion for others, and prays for their transformation andsalvation. The only goal in sight is to move closer to God, to obey and love Him and to be loved by Him.

The love of the `blissful` soul for God and His attributes is made up of a sense of utter dependence on Him, onhumility, singing of His praise, worshipping Him, pleasing Him, sacrificing everything in His path and askingHim alone for His bounty. The greatest desire of the soul is to achieve closeness to Him, to reflect His light andto give up its own shortcomings by trying to reflect God`s perfection.

The greatest reward of the good soul, the moment it has been waiting and working for, is the final and completeharmony and proximity with its Creator, when `nafs mutmainna` will be welcomed by God Himself into His


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presence and to Paradise on the Day of Judgment (89: 27-30), with these words: `O blissful soul/ Return toyour Lord, such that you are pleased with Him, and He with you/ Enter with My devotees/ Enter My Paradise!`

The writer is a scholar of the Quran and writes on contemporary issues.

Of Aisha`s age at marriageBy Nilofar Ahmed | 2/17/2012 12:00:00 AM

IT is said that Hazrat Aisha was six years old when her nikahwas performed with Prophet Muhammad (PBUH)in Makkah, and nine years old when she moved in to live with her husband in Madina after Hijra.

This piece of misinformation has led to the wrong view that child marriage has the sanction of Islam. It must benoted that establishing the authenticity of hadiths, the narrators` circumstances and the conditions at that timehave to be correlated with historical facts. There is only one hadith by Hisham which suggests the age ofHazrat Aisha as being nine when she came to live with her husband.

Many authentic hadiths also show that Hisham`s narration is incongruous with several historical facts about theProphet`s life, on which there is consensus. With reference to scholars such as Umar Ahmed Usmani, HakimNiaz Ahmed and Habibur Rehman Kandhulvi, I would like to present some arguments in favour of the fact thatHazrat Aisha was at least 18 years old when her nikah was performed and at least 21 when she moved into theProphet`s house to live with him.

According to Umar Ahmed Usmani, in Surah Al-Nisa, it is said that the guardian of the orphans should keeptesting them, until they reach the age of marriage, before returning their property (4:6). From this scholars haveconcluded that the Quran sets a minimum age of marriage which is at least puberty. Since the approval of the

girl has a legal standing, she cannot be a minor.

Hisham bin Urwah is the main narrator of this hadith. His life is divided into two periods: in 131A.H. the Madaniperiod ended, and the Iraqi period started, when Hisham was 71 yearsold. Hafiz Zehbi has spoken aboutHisham`s loss of memory in his later period.

His students in Madina, Imam Malik and Imam Abu Hanifah, do not mention this hadith. Imam Malik and thepeople of Madina criticised him for his Iraqi hadiths.

All the narrators of this hadith are Iraqis who had heard it from Hisham.

Allama Kandhulvi says that the words spoken in connection with HazratAisha`s age were tissa ashara,meaning 19, when Hisham only heard (or remembered), tissa, meaning nine. Maulana Usmani thinks thischange was purposely and maliciously made later.

Historian Ibn Ishaq in his Sirat Rasul Allah has given a list of the people who accepted Islam in the first year ofthe proclamation of Islam, in which Hazrat Aisha`s name is mentioned as Abu Bakr`s `little daughter Aisha`. Ifwe accept Hisham`s calculations, she was not even born at that time.

Some time after the death of the Prophet`s first wife, Hazrat Khadija, Khawla suggested to the Prophet that heget married again, to a bikran, referring to Hazrat Aisha (Musnad Ahmed).

In Arabic bikrun is used for an unmarried girl who has crossed the age of puberty and is of marriageable age.The word cannot be used for a six-year-old girl.
http://epaper.dawn.com/~epaper/print-textview.php?StoryImage=17_02_2012_006_010http://epaper.dawn.com/~epaper/DetailNews.php?StoryText=17_02_2012_006_010


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Some scholars think that Hazrat Aisha was married off so early because in Arabia girls mature at an early age.But this was not a common custom of the Arabs at that time. According to Allama Kandhulvi, there is no suchcase on record either before or after Islam. Neither has this ever been promoted as a Sunnah of the Prophet.The Prophet married off his daughters Fatima at 21 and Ruquiyya at 23. Besides, Hazrat Abu Bakr, Aisha`sfather, married off his eldest daughter Asma at the age of 26.

Hazrat Aisha narrates that she was present on the battlefield at the Battle of Badar (Muslim). This leads one toconclude that Hazrat Aisha moved into the Prophet`s house in 1 A.H. But a nine-year-old could not have beentaken on a rough and risky military mission.

In 2 A.H, the Prophet refused to take boys of less than 15 years of age to the battle of Uhud. Would he haveallowed a 10year-old girl to accompany him? But Anas reported that he saw Aisha and Umme Sulaim carryinggoatskins full of water and serving it to the soldiers (Bukhari). Umme Sulaim and Umme Ammara, the otherwomen present at Uhud, were both strong, mature women whose duties were the lifting of the dead andinjured, treating their wounds, carrying water in heavy goatskins, supplying ammunition and even taking up thesword.

Hazrat Aisha used the kunniat, the title derived from the name of a child, of Umme Abdullah after her nephewand adopted son. If she was six when her nikah was performed, she would have been only eight years hissenior, hardly making him eligible for adoption. Also, a little girl could not have given up on ever having her own

child and used an adopted child`s name for her kunniat.

Hazrat Aisha`s nephew Urwah once remarked that he was not surprised about her amazing knowledge ofIslamic law, poetry and history because she was the wife of the Prophet and the daughter of Abu Bakr. If shewas eight when her father migrated, when did she learn poetry and history from him? There is consensus thatHazrat Aisha was 10 years younger than her elder sister Asma, whose age at the time of the hijrah, ormigration to Madina, was about 28. It can be concluded that Hazrat Aisha was about 18 years old at migration.On her moving to the Prophet`s house, she was a young woman at 21.

Hisham is the single narrator of the hadith whose authenticity is challenged, for it does not correlate with themany historical facts of the time. The writer is a scholar of the Quran and writes on contemporary issues.

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