Of reason and knowledge

ISLAMS insistence on reason as the best guide for belief and action, combined with its pragmatic approach, makes it very 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 of their 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 all walks of life which enable him to attain the goal of self-realisation and social welfare. These principles are not to be followed 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 Quran repeatedly exhorts man to think. Those who use their reason are held in admiration. The blind and deaf ignorant and the seeing (knowledgeable) are not equal. Will you not then reflect on this? (6:50, 11:24). Are those who know equal with 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 and hence his responsibility for whatever he does. They rejected the fatalism of the Asharites. Due to the peculiar circumstances 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. True believers are those who do not accept without scrutiny and deliberation (25:73). Allah brings forward the clues and hints in a fashion, thereby enabling you to reflect on this life and the hereafter (2:219). The true practice of Islam in that spirit of thinking and reasoning has been long forgotten, rather lulled to sleep by clerics and religious obscurantists. They consider intellectual development and achievements of a particular period in history as a benchmark 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 the point where they cannot even defend themselves. Islam stresses the importance of this world as well as the hereafter: The heavenly bodies and earth have been brought under your control (human beings) by Allah. There are signs in them for those who think and reflect (45:13). The entire universe works in accordance with the divine laws of nature. 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 was that of reason and intellect which proceeded from God by way of emanation, and that our soul was an uncompounded, 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 all things in the universe; its main aim being to realise God. Ibn-i-Sina contended that intellect enabled man to know God. Thus it is incumbent upon man to polish his intellect, acquire knowledge and develop his reasoning abilities so that 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 are not answerable to any supreme authority for their worldly actions. The law of retribution and requital has no place in their 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 by reason which should be guided by divine revelation through a set of permanent values. More than 1,000 verses of the Quran relate to nature and its working and in these verses human beings are asked to pause, see, ponder, reflect and act. It is the duty of every Muslim to use his mental faculties and acquire knowledge.

Many among todays ulema of Islam are not those who have religious knowledge and lead prayers in mosques. In the light of the following verse, the word ulema can only be translated as scientists: The Book of nature is for everyone, but only those who submit to the awe-inspiring grandeur of its laws, who think and reflect upon these in the light of knowledge and discernment, are the people entitled to be called ulema (37:27,28). Inactivity in exploring and studying the world around us and not taking advantage of the bounties of nature has led present-day Muslims to a life which 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 crippling them, 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).

The writing on the wall

By Inam Khawaja | 10/21/2011 12:00:00 AM

ON Dec 17, 2010, the self-immolation of Mohammad Bouazizisparked street demonstrations in Tunisia. The demonstrations were fuelled by high unemployment, corruption, inflation, lack of political freedom and speech under the 24-year-old autocratic rule of president Zine El Abidine Ben Ali. It took about a month`s demonstrations and scores of deaths by the security forces and finally the intervention of the army which forced Ben Ali to resign and flee to Saudi Arabia a month later. Similarly, the people of Egypt had been enduring police brutality, rampant corruption, restrictions on freedom of speech, high unemployment, food inflation, rigged elections and state of 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 Ali sparked public protests throughout Egypt against Hosni Mubarak on Jan 25, 2011 which coincided with the National Police Day. The peaceful protests and demonstrations by thousands took place in many cities and towns of Egypt. Cairo became the centre of protests with thousands round the clock occupying Tahrir Square. The curfew was widely ignored and when the military refused to fire live bullets on the protesters on Jan 29, Hosni Mubarak reacted by sending waves of his supporters on camels and horseback armed with sticks and swords to Tahrir Square which resulted in many casualties but the protesters were steadfast. Ultimately, the Egyptian vice president Omar Suleimanwith the backing of the army announced the resignation of Hosni Mubarak on Feb 11. Since then an army-backed government is in power; Hosni Mubarak is being tried for corruption and 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. He reacted by bringing out the army who even usedtanks against unarmed protesters. He called them `cockroaches` and `rats`, accusing Al Qaeda of distributing hallucinogenic drugs. Due to the mass killing of peaceful unarmed protesters, the UN authorised Nato to make air strikes to stop 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 to force the people off the streets and has cut off electricity and water; shops and stores were raided to confiscate flour and other food items in the affected cities, including Homs, Hama and Daraa, where the demonstrations were sustained and strong. More than 3,000 people are estimated to have been killed; many Syrians have taken refuge in neighbouring Turkey,

Lebanon and Jordan. The anti-President Ali Abdullah Saleh riots in Yemen have continued likewise. This history in the making shows us that injustice, tyranny and cruelty do not go unpunished even in this world. The Quran tells us that tyrants do not go unpunished: `Consequently Allah seized 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 those who practise justice. `Allah 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: `And from among you there must be a party who invite people to all that is good and enjoin the doing of all that is right and forbid the doing of all that is wrong. It is they who will attain true success` (3: 104). `Better and everlasting is the reward which Allah has for those who believe, put their trust in their Rabb, avoid major sins and shameful deeds, forgive even when they are angry, answer the call of their Rabb, establish Salat, conduct their affairs with mutual consultation, spend out of their sustenance which We have given them`; `And those who, when an oppressive wrong is done 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 `invite people to all that 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 `oppressive wrong`. It therefore clearly establishes the correctness and legitimacy of protests against those rulers who commit oppression. The verse has 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 that those who were toppled and faced justice and retribution were not smart enough and that he is cleverer 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 not see the writing on the wall and did not learn any lesson from the fate of tyrants like the Shah of Iran and Marcos. Qadhafi also did not take heed from their fate. And now Bashar al-Assad and Ali Abdullah Saleh and other dishonest, corrupt and unjust rulers do not seem to learn any lesson from what has been happening in the past nine months in the Arab world.

First written constitution

By Nilofar Ahmed | 9/23/2011 12:00:00 AM

WHEN the Prophet of Islam (PBUH) migrated to Madinahthere was no ruler, no written rules and consequently, no accountability for crimes committed. The mightiest had a free hand, while the 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 state and 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 about 10,000. Of these, only about 15 per cent were immigrant Muslims; the rest was almost equally divided 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 consultation with 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 laws creating unity among its citizens, Muslims, Jews and polytheists, who would all be considered one ummah (nation). A set of rules known as the Misaaq-i-Madinah (`Pact of Madinah`), was drafted in the first year after 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 clauses pertain 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 Prophet introducedmoral values in politics, institutionalised the provision of justice and declared that real and final power belonged to God alone. He did away with the concept that the king could do no wrong. He declared himself to be God`s Prophet and His representative on earth and considered 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 with regard to justice, tolerance, peace and freedom, including freedom of religion and the principle of coexistence. He also says that even Jews, who were well-known for their knowledge, skills and intelligence for centuries and were quite sharp in their dealings with others, accepted this agreement willingly, peacefully and completely. Also, all the citizens accepted the Prophet as a ruler, without any coercion, when he was only the leader of a minority. This was a great achievement. According to Dr Hamidullah, the concept of social insurance was also introduced by this pact: if an individual was caught in a difficult

situation due to having to pay blood money or ransom, his tribe would have to come to his rescue by pooling their resources. The poorest of the members of the believers would be able to give protection to anyone he deemed fit and bind the whole community of believers to honour his 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 migrated from Makkah to Madinah were considered one tribe. The peace agreement entailed that no believer would help an unbeliever against a believer. All believers were to be against the one who spread injustice, enmity, sin or corruption among believers, even if he be one of them. No one would have the right to go to war without the permission of the head of state. The administering of justice would not be in the hands of the one wronged, but would become the 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 to protect the Quraish of Makkah or their helpers, who were constantly trying to harm the believers. In case of a dispute, the case would be referred back to the Prophet`s teachings. It was stated clearly that Jews and Muslims would practise their religion freely. The whole tribe would not be responsible for a crime committed by a member. In case any of the signatories of the pact were attacked, all the members would be obliged to defend 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 many tribes 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 laid the foundation of a government for future generations to emulate. The writer is a scholar of the Quran and writes on its relevance to contemporary issues. nilofar.ahmed58@gmail.com
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The conquest of Makkah

By 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, along with 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 fire each. The 10,000 fires became visible to the Makkans who were overawed. Abu Sufyan, the leader 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, was so moved that he sought the Prophet and recited the kalima: `There is no god but Allah, and Muhammad is His Messenger! Thereafter, the Prophet sent a messenger to Makkah to announce that whoever entered Abu Sufyan`s house would be safe and whoever went behind his own door and bolted it would be safe and whoever went into the Sacred Mosque would also be safe. Abu Sufyan rushed to Makkah and said, `O Qureish, this is Muhammad (PBUH) who has come to you with a force you cannot resist.` Thereafter, almost all the Makkans took refuge and 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!` He divided his troops into four divisions to enter the city from four different directions. Before entering Makkah, while still seated on his camel, the Prophet bent low, prostrating in humility and gratefulness to his Lord. When he heard of the skirmish between Khalid bin Walid`s troops and Ikrimah`s men, he was angry and said, `Did I not forbid fighting?` It was explained that the Qureish had attacked them first. Then the Prophet put onhis armour and along with his men, entered the Kaaba, touched the Hajr al-Aswad with his staff and recited `Allahu Akbar` which his followers repeated so that the whole of Makkah resounded with it. The Prophet made seven rounds of the Kaaba and then turned towards the 360 idols surrounding the mosque. He pointed towards each and recited, `The truth has come and falsehood has vanished. Surely, falsehood is bound to vanish! (17:81). As he pointed to the idols, 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 false gods be erased. Since there was no looting, no plunder and no mistreatment of women, the Makkans were now convinced that the Prophet did not wish to avenge them. Those who had taken 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

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 temple and the watering of the pilgrims ... O Qureish, God has taken from you the haughtiness of the days 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 into nations and tribes so that you may know one another. The most noble of you, in the sight of God, is the most pious` (49:13). Then he asked, `O Qureish, what do you think that I am about to do with you?` They replied, `Good. You are a noble and generous brother, son of a noble and generous brother. It is thine to command. He then spoke to them words of forgiveness which, according to the revelation Joseph had spoken to his brothers when they came to him in Egypt, `Verily, I say as my brother Joseph said, `This day there shall be no upbraiding of you nor reproach. God forgiveth you, for He is most Merciful of the merciful`` (12: 92). He said, `Go your way for you are the freed ones!` Only four persons were given the death penalty, which had nothing to do with this conquest. A general amnesty was declared for his bitter enemies of two decades who had broken their pact of Hudaibya and who had tried every trick to harm the Prophet and his followers. The Prophet then took his place at the hill of Safa, and the Makkans, both men and women, flocked to him to pay homage and to accept Islam. Through his treatment of the Qureish, the Prophet demonstrated his faith in peace, non-violence, freedom, human rights and equality of all human beings. 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 themes and contemporary issues.

Arab spring & women

By Asghar Ali Engineer | 11/4/2011 12:00:00 AM

THE Arab world has seen great political turmoil sincethe beginning of 2011. The Tunisian dictator Zine El Abidine Ben Ali was overthrown before January ended. Then a similar turmoil erupted in Egypt and hundreds of thousands of people poured into Cairo`s Tahrir Square to protest 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 been much written about and need not be repeated but what concerns us here is the role of women in these revolutionary changes taking place in the Arab world. In the countries concerned women have 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 role of women in political mobilisation was so crucial that it was being expected that the Nobel for peace this year would be given to women from Arab countries such as Tunisia, Egypt and Yemen. It went to women from Africa and Yemen. Laureate Tawakkul Karman of Yemen played a crucial role in the protection of human rights and political mobilisation in her country, though there still remains a political stalemate in Yemen. What is important to note is the role of women in the political mobilisation in these maledominated societies and, secondly, the shattering of the myth that Muslim women merely sit at home and are worth nothing more than domestic workers. Muslim women have proved that they can mobilise the people far more efficiently and purposefully. It is interesting to note that many women in Tunisia and Egypt were quite active intrade unions. They put their experience gained in the union activities to proper use to bring about change in the political structures of their countries. But post-revolution, a shadow of doubt may hang over their heads now. The question is: what will this democratic revolution offer them in terms of socialliberties? Will it scrap certain rights that they gained under dictatorships? There is some truth to this fear, as much as there is a possibility of Islamic laws, as they are today, being imposed in these countries. In Tunisia the alNahda 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 no changes 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 new prime 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 introduced and consolidated a gender-justice regime in Libya. He had given equal rights to women, as provided for in the Quran. He had abolished polygamy and given Libyan women important roles in public life. Qadhafi maintained that to confine women to homes was an imperialist conspiracy to paralyse half the population in the Islamic world. He had created a special women`s force in the army and assigned them duties as bodyguards. It was a revolutionary step forward for Libyan women.

Now such measures risk being reversed if the new Libyan leaders, specifically mentioning polygamy, 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 mediaeval age when patriarchy reigned supreme, should be re-imposed as they were back then and remain 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 really injuring the spirit of the Quran. At best it is a half-truth. Polygamy has been allowed in the Quran but in a specific context and with rigorous conditions. Anyone who reads the two verses of the Quran on polygamy (4:3 and 4:129) can see that justice is more central in Allah`s commands than taking multiple wives. If justice is so important then how can polygamy be made an overriding norm? In the 1970s, whenever a dictator declared 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 commit such crimes, or as if punishing is more important than reforming a person. Similarly, today, when dictatorial regimes are ending, declarations are being made that more equitable 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 is read in its proper context. Today, with a greater role being played by women in public life, it is all the more important that gender justice be made equally central in the Sharia laws through the contextual and normative understanding of the Quranic verses in their true spirit. The existing Sharia laws, which are manmade laws based on one or the other interpretation of the Quran and Sunnah, may not be acceptable to many educated men and women owing to social awareness and a sense of justice. The Quran unambiguously stands for gender justice and equips women with all the rights given to men. The mediaeval interpreters missed this because they were people of their own times and of tribal customs. The writer is an Islamic scholar who also heads the Centre for Study of Society & Secularism, Mumbai

The farewell sermon

By Nilofar Ahmed | 11/11/2011 12:00:00 AM

AFTER the conquest of Makkah, when the Kaaba and its surroundings were restored to Prophet Abraham`s legacy, the Prophet (PBUH) decided to go for Haj. This was the only pilgrimage he performed. The rituals that he taught and the travel that he undertook have all become part of the Haj rituals. He felt that he might not meet his followers again in this manner, so he summarised his teachings in his famous last sermon. On Friday, Zilhij 9, 10AH, (March 6, 632CE), the day of gathering 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 124,000 in number. After praising God and declaring the basic creed, `There is no deity but Allah and Muhammad is His Messenger`, he went on to speak on various topics. Some of these statements have become the fundamental touchstones of the Islamic faith. He quoted from the Quran: `O people, indeed, We have created you from a male and a female and made you nations and tribes so that you would recognise each other. Indeed, the most honourable 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 superior to an Arab. Neither is a black person superior to a white, nor is a white person superiorto a black. All human beings are from Adam, and Adam was created from dust. All claims to preference and superiority, all claims of blood and wealth and all rights of vengeance have been crushed under my feet. He said that he would not be able to help them on the Day of Judgment if they had not worked for the Hereafter. He told the Qureish that God had destroyed their false pride and their boasting about the achievements of their ancestors: `O people, your blood and wealth and honour have been made inviolable on each other, forever ... for all Muslims are brothers of one another. Take care of your slaves. Yes, take good care ofyour slaves. Feed them the same food that you eat and clothe them similarly. Then he said that all the unjust customs of the days of ignorance had been done away with by him. 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 their heirs. 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 should be paid off and borrowed things should be returned. Gifts should be given in return for gifts received.

One who takes up the responsibility of another, should pay the dues. It is not lawful for anyone to take forcefully from another. He specifically asked his followers to treat their women well, ` .for they are bound to you and cannot do as they please. Fear God in regard to women, for it is in His name that you have acquired 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 not call to them anyone whom you do not approve of. They should not betray your trust. If they indulge in shameless immorality, then you have been given the right to express your displeasure. But if they desist, then you should take good care of their needs, such as clothing and food. He said that it was not lawful for a woman to give from her husband`s wealth without his consent. Then, the Prophet (PBUH) said, `I am leaving something with you. If you remain steadfast 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 destroyed because of this. He said that Satan had lost all hope of being worshipped in that city (Makkah) anymore. But in minor matters they might still follow him, which will satisfy him. `So you must protect your religion and your faith from him. He reminded his followers to worship their Lord, say their five-time daily prayers, fast for a month, pay zakat willingly, perform Haj and follow their leaders. Then they would become eligible 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 the son.` He asked his followers present there to convey what they had heard to those who were not 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 the Day of Judgment). What answer will you give?` They replied, `We will bear witness that you conveyed to us what you were entrusted with....` The Prophet (PBUH) then pointed towards the people and said, thrice: `O Lord bear witness!` The writer specialises in Quranic themes and contemporary issues nilofar.ahmed58@gmail.com

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 a society 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 a living 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 thinking something. 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 and Muslims 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 degradation at 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 encountering foreigners. 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 is the mindset, acquired over time through an attitudinal education, training and environment which

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 these teachings in letter and spirit. The Quran is full of ethical teachings. But chapter 17 especially provides ethical guidelines for the 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 verily He 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 can create 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 of the 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 our objectives. 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 missionary spirit to build their students` character to shape a future society that is free from exploitation, corruption and chicanery. The writer is an educationist.

Intercession in Islam
By 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, `O 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 `shifa`a`, means intercession, or to seek a means to an end. It means to plead with somebody on behalf of somebody else, in this world as well as on the Day of Judgment. When the word `Shaafi`is used for God, it means one who gives permission for intercession. Many verses have been misunderstood out of context and some people think that the Quran contradicts itself and 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 who transgressed: `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 any intercession be useful` (2:123). Some verses which make it clear that without God`s permission and promise, no one can intercede, also reassure that intercession will take place: `They will have no (claim to) intercession, except for those who have the 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). `On that Day no intercession will matter other than his whom Ar-Rehman grants permission and accepts` (20:109). The Makkan belief that their idolswould intercede for them is refuted (30:13). God tells the Prophet (PBUH): `And in the night, pray the tahajjud, which is additional for you for soon your Lord 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 his followers. 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, `I am for intercession`. The Lord will then ask him to `...intercede, for your intercession will be heard` (Bukhari). One of the titles of the Prophet is `shaafi`, one who performs intercession. Other spiritual leaders who will act as 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: `A blind man came to the Prophet and said: `I`ve been afflicted in my eyesight, so pray to Allah for me`. The Prophet said: `Go and perform wudu (ablution), perform two rakat salat and then say: `O 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. O Allah! Grant him intercession for me`. The Prophet then said: `And 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, positive status attached to that person, living or dead. Uthmaan ibn Hunayf taught this prayer to someone long after the Prophet`s death. Praying to God for a particular need, using some honourable personality, such as the Prophet and other righteous believers, as a wasila or intermediary, without supplicating to that person, or thinking that he has the power to provide, is permitted by the four schools of the Sunni fiqh. Even Ibn Taymiyah believed that God would allow the Prophet and the spiritual leaders to intercede for believers. Since they will be alive on Judgment Day, their intercession will be effective. If a person supplicates directly to the deceased, believing that the prophets and pious persons are independently in possession of the power to provide, then this would be shirk or polytheism, and would be

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 has beautiful names, so call unto Him through them` (7:180). Second, through the good deeds of the person. Three people were trapped in a cave. Each made a supplication to God to accept their prayers due to some good deed that each had done (Bukhari). Third, requesting the living, righteous people to pray for them, and, four, to make 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 the time of death. This is tantamount to denial of resurrection. The intercession on Judgment Day will be like grace marks given by God to a believer who tried but could not come up to the desired level. It will be the pleading by one to whom God gives permission, only for the one for whom God gives permission: `In God`s power is complete intercession` (39:44), and all power belongs to God. The writer is a scholar of the Quran, and writes on contemporary issues.

The women of Karbala

By 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 take up 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 a glance on the early history of Islam we find women taking part in various events alongside men. Prophet Muhammad (PBUH) had from Hazrat Khadija four daughters and brought them up as model women who participated 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 a secondary role in any civilisation in the seventh century CE. However, Islam raised their status and assigned them an equal role in all worldly affairs along with men. Many women, like Umm-iAmmara, even took part in various 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 and Husain, were equally loved. Her daughter, Hazrat Zainab, played a pivotal role in the aftermath of the battle of Karbala. Bibi Shehar Banu was the daughter of Kisra, the King of Persia who was defeated by theMuslims, and Hazrat Ali married her to his son, Husain. Shaher Banu also faced the tragic events at Karbala very bravely and sacrificed her two sons, Ali Akbar and Ali Asghar, 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 fight against 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 to Kufa. 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 of Kufa did betray him even though they were the ones who had invited him to lead them in a fight against Yazid`s tyranny. 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 totally against the revolutionary spirit of the political system introduced by Islam. Husain perhaps knew, before he left for Kufa, what was in store and he deliberately took women along with him to show to the world that women could 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 male companions 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 and children 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`s court, Zainab eloquently spoke in front of Yazid`s courtiers and thoroughly exposed him. She never shied from her mission, so much so that he had to release her and the Imam`s entire family. They were sent back to

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 role in consolidating Islamic teachings. Today, despite so much progress and the spread of education, so many Muslim 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 public speaker to save Islamic values. Zainab was the eldest among the women of the Imam`s family, including Imam Zainul Abidin who was very unwell at the time. The leadership of the family thus fell to Zainab, and she proved to be more than what was expected of her. Today, women have to learn much from her example and leadership qualities. Her public role in 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 public domain. Hazrat Zainab`s role is a wake-up call for those who feel that women are fit only for domestic chores and nothing beyond the confines of a house. The writer is an Islamic scholar who heads the Centre for Study of Society & Secularism, Mumbai.

Development of the soul

By 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 being biologically 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. Since the soul is made up of ethereal matter it wants to live in the other world and to be rid of the base desires of the body. The Sufis often look upon the body as a cage in which the soul is trapped. They long for the time when the 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 human being has also been described as a `developing soul`. In the Quran, these stages are called `nafs ammara bissu` (12:53), or the lowest or base soul, which is selfish. It can be seen in action in little children whose main interest 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 survive by providing for the instincts of survival, self-defence, developing and nurturing one`s potential. Here the soul`s main desires are tosuperiority, lust for luxurious comforts and entertainment and the desire to acquire fame are born. To achieve these ends, this person can become jealous, aggressive, deceitful and cruel. But greed breeds greed and the more one gets, the more one wants, until one gets caught in a whirlpool of insatiable desires related to this world. `Nafs ammara bissu` has a forceful energy and has been compared to the untrained, wild horse whose good qualities cannot be utilised. If the rider has not learnt to tame and master it, the wild horse will run away. When proper training is given in the early stages and, later, when the person strives in trying to acquire the values of honesty, 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 the consciousness 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 in sight is the `akhirat` (the Hereafter) and not this `dunya`. The final result is that selfishness decreases, altruism increases 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 superiority changes 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 harmful creature, is now a tame and helpful companion. It is now ready to move on to new territory: the highest spiritual stage 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 the prescribed rules of behaviour and worship and excels by offering voluntary devotion, vigils and sacrifice until the stage is reached where all worldly hurt as well as the charms of the world fade away. The satisfied soul guides God`s creation with mercy, feels compassion for others, and prays for their transformation and salvation. 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, on humility, singing of His praise, worshipping Him, pleasing Him, sacrificing everything in His path and asking Him alone for His bounty. The greatest desire of the soul is to achieve closeness to Him, to reflect His light and to 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 complete harmony and proximity with its Creator, when `nafs mutmainna` will be welcomed by God Himself into His

presence and to Paradise on the Day of Judgment (89: 27-30), with these words: `O blissful soul/ Return to your 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 marriage

By 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 be noted that establishing the authenticity of hadiths, the narrators` circumstances and the conditions at that time have to be correlated with historical facts. There is only one hadith by Hisham which suggests the age of Hazrat 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 the Prophet`s life, on which there is consensus. With reference to scholars such as Umar Ahmed Usmani, Hakim Niaz Ahmed and Habibur Rehman Kandhulvi, I would like to present some arguments in favour of the fact that Hazrat Aisha was at least 18 years old when her nikah was performed and at least 21 when she moved into the Prophet`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 keep testing them, until they reach the age of marriage, before returning their property (4:6). From this scholars have concluded 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 Madani period ended, and the Iraqi period started, when Hisham was 71 yearsold. Hafiz Zehbi has spoken about Hisham`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 the people 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 this change 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 of the proclamation of Islam, in which Hazrat Aisha`s name is mentioned as Abu Bakr`s `little daughter Aisha`. If we 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 he get 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.

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 such case 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`s father, 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 to conclude that Hazrat Aisha moved into the Prophet`s house in 1 A.H. But a nine-year-old could not have been taken 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 have allowed a 10year-old girl to accompany him? But Anas reported that he saw Aisha and Umme Sulaim carrying goatskins full of water and serving it to the soldiers (Bukhari). Umme Sulaim and Umme Ammara, the other women present at Uhud, were both strong, mature women whose duties were the lifting of the dead and injured, treating their wounds, carrying water in heavy goatskins, supplying ammunition and even taking up the sword. Hazrat Aisha used the kunniat, the title derived from the name of a child, of Umme Abdullah after her nephew and adopted son. If she was six when her nikah was performed, she would have been only eight years his senior, 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 of Islamic law, poetry and history because she was the wife of the Prophet and the daughter of Abu Bakr. If she was eight when her father migrated, when did she learn poetry and history from him? There is consensus that Hazrat Aisha was 10 years younger than her elder sister Asma, whose age at the time of the hijrah, or migration 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 the many historical facts of the time. The writer is a scholar of the Quran and writes on contemporary issues.