HUMAN RIGHTS, THE WEST AND ISLAM

Before I discuss the human rights in Islam I would like to explain a few points about two major approaches to the question of human rights: the Western and Islamic. This will enable us to study the issue in its proper perspective and avoid some of the confusion which normally befogs such a discussion.

The Western Approach:

The people in the West have the habit of attributing every good thing to themselves and try to prove that it is because of them that the world got this blessing, otherwise the world was steeped in ignorance and completely unaware of all these benefits. Now let us look at the question of human rights. It is very loudly and vociferously claimed that the world got the concept of basic human rights from the Magna Carta of Britain; though the Magna Carta itself came into existence six hundred years after the advent of Islam. But the truth of the matter is that until the seventeenth century no one even knew that the Magna Carta contained the principles of Trial by Jury; Habeas Corpus, and the Control of Parliament on the Right of Taxation. If the people who had drafted the Magna Carta were living today they would have been greatly surprised if they were told that their document also contained all these ideals and principles. They had no such intention, nor were they conscious of all these concepts which are now being attributed to them. As far as my knowledge goes the Westerners had no concept of human rights and civic rights before the seventeenth century. Even after the seventeenth century the philosophers and the thinkers on jurisprudence though presented these ideas, the practical proof and demonstration of these concepts can only be found at the end of the eighteenth century in the proclamations and constitutions of America and France. After this there appeared a reference to the basic human rights in the constitutions of different countries. But more often the rights which were given on paper were not actually given to the people in real life. In the middle of the present century, the United Nations, which can now be more aptly and truly described as the Divided Nations, made a Universal Declaration of Human Rights, and passed a resolution against genocide and framed regulations to check it. But as you all know there is not a single resolution or regulation of the United Nations which can be enforced. They are just an expression of a pious hope. They have no sanctions behind them, no force, physical or moral to enforce them. Despite all the high-sounding ambitious resolutions of the United Nations, human rights have been violated and trampled upon at different places, and the United Nations has been a helpless spectator. She is not in a position to exercise an effective check on the violation of human rights. Even the heinous crime of genocide is being perpetrated despite all proclamations of the United Nations. Right in the neighbouring country of Pakistan, genocide of the Muslims has been taking place for the last twenty-eight years, but the United Nations does not have the power and strength to take any steps against India. No action has even been taken against any country guilty of this most serious and revolting crime.

The Islamic Approach:

The second point which I would like to clarify at the very outset is that when we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world, or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they the basic human rights which are conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.

The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former is not applicable to anybody while the latter is applicable to every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrators who claim themselves to be Muslims will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip-service to them, the verdict of the Holy Quran for such governments is clear and unequivocal:

Those who do not judge by what God has sent down are the dis Believers (kafirun). 5:44

The following verse also proclaims: "They are the wrong-doers (zalimun)" (5:45), while a third verse in the same chapter says: "They are the evil-livers (fasiqun)" (5:47). In other words this means that if the temporal authorities regard their own words and decisions to be right and those given by God as wrong they are disbelievers. If on the other hand they regard God's commands as right but wittingly reject them and enforce their own decisions against God's, then they are the mischief-makers and the wrong-doers. Fasiq, the law-breaker, is the one who disregards the bond of allegiance, and zalim is he who works against the truth. Thus all those temporal authorities who claim to be Muslims and yet violate the rights sanctioned by God belong to one of these two categories, either they are the disbelievers or are the wrongdoers and mischief-makers. The rights which have been sanctioned by God are permanent, perpetual and eternal. They are not subject to any alterations or modifications, and there is no scope for any change or abrogation.

WOMEN IN ISLAM



Women in Islam is a multidimensional and a complex topic. The teachings of Islam are based essentially on the Qur'an (God's revelation) and Hadeeth ( elaboration by Prophet Mohammad, peace be upon him ). The Qur'an and the Hadeeth, when properly and unbiasedly understood, provide the basic source for any position or view which is attributed to Islam.

I am not an expert or a religious scholar. I am speaking from my personal convictions and experience as a mother, a wife, and an educator.

It is rare in the west that someone should ask the Muslim woman about her opinion, experiences and feelings as she fulfills her role in life. We as human beings unfortunately tend to misjudge, that which does not meet our standards or that which we do nor understand, yet do we ever stop to think how superficial that may be? Do we ever think to look deeper and learn, and then judge? To the common lay person an uncut diamond may look like a stone, but to a jeweler it is a treasure beyond comparison. Such is Islam to a Muslim and all who care to learn. To set the stage for the subject of Islam and Women, we have to understand two basic Islamic concepts. These two concepts are:

Islam is not a common religion in the popular understanding of most people, rather Islam is a way of life to be practiced constantly and be reflected in all of our actions. The basis of these actions is the strong belief in God's commands in total obedience to his role. What our Creator commands is not for us, as his creations, to question. If one thinks of these commands, one does not find them insulting to his or her intelligence but rather they serve to enrich and improve humanity's well being. In this context, a Muslim man or woman understands their mutual role in society.
The status of woman in Islam is something unique, something novel, something that has no similarity in any other system.
Islam acknowledges women as equal partners to men in fulfilling God's purpose for our existence on this earth. Men and women are to complement each other and not to compete with each other. According to Islam, all and each one of us, men and women should only have one reason for doing whatever we do, and that reason is satisfied by God. In Islam, men and women are equal, yet they are not identical. It therefore follows that the

rights and responsibilities of a woman are equal to those of a man but they are not necessarily identical. Equality and sameness are two quite different things. People are not created identical but they are created equal.

Contrary to popular misconception, Islam has long recognized that man and woman are equal, equal spiritually and mentally. It is to Islam's credit that it does not commit hypocrisy and claim them to be identical.

The fact that Islam gives the woman equal rights, but recognizes her as an individual, shows that it takes her into consideration, acknowledges her, and recognizes her independent personality.

What Islam has established for woman is that which suits her nature, gives her full security and protects her against disgraceful circumstances and uncertain channels of life.

God says in His Holy Book Qur'an: "Every soul will be (held) in pledge for its deeds" (Qur'an 74:38). The Qur'an also states that: "... So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another..." (Qur'an 3:195).

The woman is recognized by Islam as a full and equal partner of man in the procreation of humankind. He is the father; she is the mother and both are essential for life. Islam acknowledges and emphasizes the importance of the woman's role in her family and society as a mother. A mother whose function can not be substituted by any others. The man's function as a father can not be substituted by the woman. Both are there to complement each other. Islam respects both functions and calls on both men and women to fulfill their responsibilities in this regard. Neither men nor women should degrade the other party's function or look down to his or her own.

Among the greatest gifts God has blessed womankind with is the motherhood. God says in His Holy Book, the Qur'an: "Oh Mankind! Obey your Lord, who created you from a single person and creates from like nature his mate, and from both derived countless men and women. Obey God, whom you turn to and obey the wombs that bore you, for God is ever-watching you."

In a single verse God establishes the status and high rank of women as demonstrated by the most beautiful and incomparable role of mother in Islam, the place of the woman in general and mother in particular has no equal.

Like everything, Islam seeks to accomplish in our lives, it harmonizes between the physical, the mental and the spiritual. In other words, it treats the individual as a total being and does not ignore part. That is why rather than push man or woman to the denial of their nature, it instructs them to take advantage, to nurture and develop what God has given to them.

God says in His Holy Book, the Qur'an: "Your Lord has decreed that you worship none save Him, and that you be kind to your parents..." (Qur'an 17:23). Moreover, the Qur'an has a special recommendation for the good treatment of mothers: "And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Qur'an 31:14).

The Prophet Mohammad (peace be upon him) said: "Everyone of you is shepherd and everyone of you shall be asked about those under his (or her) guard. The king is a shepherd and shall be asked about his subjects, the man is shepherd and shall be asked about his family, and the woman is a shepherdess in the house of her husband and shall be asked about those under care."

In fact, the role of mother is given a higher position in importance, in responsibility and in respect, as illustrated in the following story bout the Prophet Mohammad (peace be upon him). A man came to the Prophet (peace be upon him) and asked him to advise him on whom should he takes into consideration. The Prophet (peace be upon him) answered "your mother", the man said "then", the Prophet (peace be upon him) said "your mother", the man said "then", the Prophet (peace be upon him) said "your mother", the man said "then", the Prophet (peace be upon him) said "your father". and yet again the Prophet (peace be upon him) said: "Paradise lies at the feet of mothers" which means that the woman's role as a mother is a sacred one. Islam has emphasized this fact in great fashion by instructing us to respect and care for our mothers for more than what we do for our fathers.

In the light of the important function that mother serves, Islam has gone so far as to advice parents to pay extra attention and devote time and efforts in the up bringing and raising of their daughters. The Prophet Mohammad (peace be upon him) said: "Whoever takes care of three daughters will enter Paradise." So a man asked how about two daughters, the Prophet (peace be upon him) said "he, too, will enter Paradise," so the man asked how about one daughter and the Prophet (peace be upon him) answered "he, too, will enter paradise."

The role of mother in Islam is no less in importance or social impact than the role of man as protector and provider. Islam has given the wife all what it takes to protect her rights and to create the adequate environment for a healthy family life. In an Islamic family, the man is responsible for supporting his family's needs. If the wife has income, it is her privilege to decide what to do with it independently. Family related decisions are to be discussed jointly.

The role of mother in Islam is so majestic and noble that women in general and mother in particular have been called the "School of the Nation". From our mothers new generations have sprung forth and from today's mothers, new generations will spring forth again. A blessing and trust given to us to nurture, protect, guide and educate. The first seeds of knowledge and the first knowledge of God is planted and developed at home under the guidance and loving care of the mother. It is a role God has gifted her with the capabilities to accomplish, the sense of giving and ability to inspire a sense of belonging.

The torn families of our days, and our social problems can be all avoided if the motherhood is taken as a serious responsibility and a respectable duty. Islam does not ask of the women to stay at home, have children, and be limited to raising them. Islam emphasizes the importance of this task to a healthy family and a healthy society. If a woman is capable of taking other tasks of life without abandoning such an important and vital task, she is not only allowed to do so, but she is requested to do just that. Every person, man or a woman, is requested to do his utmost to be a positive productive useful member of his or her own society. Talking about my personal experience, God have blessed me with the ability to be a caring mother of two young boys, a house wife with a content husband, and a productive career as a university professor. I do all that because God gave me the capability to do them all, not because I am in competition with any body, and not to prove that women can do it. I do it all in the way of God, and for his sake. There is no feeling of being threatened or a need to compete. Each man and woman recognizes their capabilities and their limitations.

So much can be said about the rights of women in Islam. But to be fair, we would not be talking about that if it were not for the other societies which denied women of their fair share of rights and equality. Islam gives women this fair share. It is all logical and obvious, and can be summarized on one simple statement. In the words of Prophet Mohammad (peace be upon him) "Women are men's mothers, sisters, and daughters".

__________________
"MAST TAUKALI ae DUA"

Q. Muslims are being persecuted in Chechnya, Palestine, Kashmir and Iraq etc. In This scenario-are the Suicide attacks by Muslims justified? Unveil the Sharai position on the issue supported by relevant references.

INTRODUCTION:

Suicide attacks by Muslims are a recurrent feature of conflicts in Kashmir, Iraq, Chechnya and Palestine due to the oppression of various anti-Islamic forces upon them. Warfare heroism and martyrdom are allowed in Islam in certain circumstances in times of war but for a suicide attack to be legitimate, there are certain conditions which have to be fulfilled. These are not being done so in war torn nations such as Iraq, Palestine, Kashmir and Afghanistan etc.

CONDITIONS FOR LEGITIMACY OF SUICIDE ATTACKS:

Under Islamic law ‘‘martyrdom’’ attacks are allowed only if the following conditions are met:

1. They may only take place during a war declared by the head of the state
2. They must be carried out by soldiers (who must not pretend to be non-combatants);
3. The attacks must not harm civilians or civilian property
4. The device used must not mutilate bodies

EXPLANATION:

1. They may only take place during a war declared by the head of the state

If a war has been declared between two states suicidal attacks can be carried out as a battle tactic. However, in a scenario where Muslims are being oppressed but the government of the state has not announced a war, a suicide attack would be a perfidious act. Such an act of treachery is entirely against the Islamic ethics of War.

The Prophet (PBUH) and his rightly guided successors have strictly prohibited treachery and perfidy. The Prophet (PBUH) is reported to have reiterated this ban on numerous occasions. In the eighth year after his migration to Medina, he issued commands to his departing army and said:

"Fight with the name of God and in the path of God. Combat those who disbelieve in God. Fight yet do not cheat, do not break trust, do not mutilate, and do not kill minors."

It must also be noted here that Jihad, for this very reason, was made obligatory when the Apostle of Allah became the head of the state in Medina in the year 1 A.H. In light of the traditions of the Prophet it must be said that Palestine, Kashmir and Afghanistan are occupied territories and the head of the state has not formally declared war against the aggressors.

2. They Must be carried out by Soldiers:

According to Muhammad Munir, Prof. at the Islamic International University of Islamabad:

"If a suicide bomber pretends to be a civilian or if a soldier feigns to surrender by waving a white flag, he will not be targeted by the armed forces he is approaching because he has non-combatant immunity. However, if that person then blows himself up to kill members of the enemy’s armed forces, he commits treachery or perfidy – an act which is strictly prohibited in Islamic law and in international humanitarian law. He has violated the trust of the enemy, which in future may not trust genuine civilians or surrendering soldiers. However, if such attacks are carried out by soldiers against enemy soldiers without feigning civilian status, they are deemed to be a legitimate battle tactic."

In this context the suicide attacks conducted in various Muslim countries are illegitimate tools of warfare because they are being conducted by militant networks rather than by the state defense authorities.


3. Attacks must not harm civilians and property:

Allah (SWT) says in the Holy Quran that:






"Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors."

The verse above uses the words "those who fight you" which means non combatants must not be harmed.

According to Dr. Hamidullah:

"The Book (Quran) imposed a total ban on the inhuman methods of warfare practiced in Arabia and elsewhere, prior to Islam. Women, children, old and infirm men should not be molested, neither trees are to be cut down nor property destroyed. All cruel and torturous ways of killing the enemy are prohibited."

The destruction of civilian objects and property is banned in war because this would amount to Fasad fi al-ardh (mischief in land). Allah says,


‘‘and do not act corruptly, making mischief in the earth’’
- (Al-Baqarah: 60)

The instruction given by Abu Bakr – the first successor of the Prophet (PBUH) is a mini-manual on Islamic Jus in Bello (law of war). When he ordered Yazid ibn Abi Sufyan to proceed to Syria, he instructed him as follows:
"O Yazid! … You will come across people who have secluded themselves in convents; leave them and their seclusion. But you will also come across people on whose heads the devil has taken his abode so strike their heads off. But do not kill any old man or woman or minor or sick person or monk. Do not devastate any population. Do not cut a tree except for some useful purpose. Do not burn a palm-tree nor inundate it. Do not commit treachery, do not mutilate [dead bodies], do not show cowardice, and do not cheat."



4. The device used must not mutilate bodies:

While instructing an army led by ‘Abd ar-Rahman ibn ‘Awf, the Prophet said,

"O son of ‘Awf! Take it [the banner]. Fight you all in the path of God and combat those who do not believe in the path of God. Yet never commit breach of trust, nor treachery, nor mutilate anybody nor kill any minor or woman. This is the demand of God and the conduct of His Messenger for your guidance."

It is difficult to imagine that in all the attacks in which Muslims have been engaged, bodies are not mutilated, civilians are not harmed and enemy property is not destroyed.


INCIDENT IN PALESTINE:

On 25 February 1994 Dr Baruch Goldstein, a Jewish settler, massacred 29 Muslim worshippers during fajr (dawn) congregational prayer in a Hebron mosque. In response, the Islamic resistance movement Hamas introduced suicide attacks into its conflict with Israel and started to strike at Israel’s heartland. The suicide attack on 13 April 1994 at the central bus station in Hadera was probably the first such attack by Hamas. Another took place on 25 February 1996 on bus no. 18 in Jerusalem. 12 Other Palestinian groups followed suit. Ramadhan Shellah, a leader of Islamic Jihad in the Occupied Territories, acknowledged that the tactic had been taken over from the Lebanese Hezbollah. The suicide attacks caused collateral damage and many civilian lives were lost.

CONCLUSION:

Killing innocent people is an act of terrorism, even if it is not intended. There is no concept of ‘collateral damage’ in Islam. Further bodies should not be mutilated which, in contrast, is always the case when explosive devices are used.

On the above given grounds a suicide bomber who believes that he earns a place in paradise by committing such horrendous acts, actually might be committing at least five crimes at once according to Islamic law, namely:

1. Killing civilians
2. Mutilating their bodies
3. Violating the trust of enemy soldiers and civilians
4. Committing suicide; and
5. Destroying civilian objects or properties.


Suicide is strictly illegal in Islam. The Prophet (PBUH) is reported to have said,

‘‘None amongst you should make a request for death, and do not call for it before it comes, for when any of you dies, he ceases to do [good] deeds and the life of the believer is not prolonged but for goodness.’’



Words: 1231 (Summarize according to question)


Q. Suicidal and valiant attacks have become a routine. What is the difference between the two? Suggest reasons for the legitimacy of these attacks.
An analysis of the fidayeen attacks would reveal that there is more dissimilarity with other groups than any similarity. A post mortem (scrutiny/close examination) of each attack reveals that these fidayeen (Valiant) attacks could not even be called as suicide attacks in the 'traditional' sense, rather as suicidal attacks, employing the traditional hit and run technique.
1. Risk involved/Possibility of escape:
The major difference between the fidayeen attacks and the other terrorist attacks relate to the risk involved. Fidayeen attacks are high risk attacks, where the possibility of escape is less; nevertheless there exists an option. These attacks could be called suicidal, certainly not suicide attacks. The fidayeen attacks always have an escape route/ (They have the option of making an escape). If the target is overpowered or eliminated completely, the fidayeens escape the area. While in suicide attacks the attacker is bound die and there is no possibility of escaping alive once the explosive has been detonated by the attacker.
2. Fidayeen attacks are carried out by groups where as suicide bombings are done individually:
Unlike suicide attacks, the fidayeen attacks are not acts of individuals. Most of the suicide attacks all over the world are carried out by individuals or individuals wrapping himself/herself with lethal explosives. The fidayeen attacks, on the contrary, are group acts. Suicide, by nature is an individual phenomenon. Except for some cult groups, history has never witnessed group suicides.
The fidayeens are a different phenomenon in the suicide terrorism discourse and need to be addressed taking into account the various similarities and dis-similarities.
(REASONS FOR LEGITIMACY SAME AS DISCUSSED IN Q. Muslims are being persecuted….)
ARGUMENT IN FAVOR: KILLING IS ALLOWED TO ESTABLISH JUSTICE:

Allah (SWT) says in the Al-Maida: 32,








"So Allah forbade the Children of Israel that if anyone kills a person unless it is meant to revenge murder or for stopping mischief in the land, it is like killing all mankind (and) if anyone saves a life it is equal to saving all mankind."


According to AL-Nahl: 126,





‘‘If ye punish, then punish with the like of that wherewith ye were afflicted. But if you endure patiently, verily it is better for the patient."

__________________
"MAST TAUKALI ae DUA"

Q. What are the causes and Losses of "sectarian differences" in Pakistan and how this problem can be solved in light of Islamic teachings?

INTRODUCTION:

Sectarian strife has seen a major up tick in Pakistan. Many explain the bloodshed as the work of conspiracies by outsiders the forces of hegemony and Zionism which aim to weaken Islam. According to Iranian President Mahmoud Ahmadinejad,
"These are unspecified enemies."
Others lay the blame for the strife at a very different source, the unintended effects of the Islamic revival. According to scholar Vali Nasr,
"As the Muslim world was de-colonialised and Arab nationalism lost its appeal, fundamentalism blossomed and reasserted the differences and conflicts between various sects"


Nevertheless, it is an anathema which has adversely affected Pakistan and the worst fought of these battles is the Shi'a-Sunni divide. Sectarianism is as the former Malaysian Prime Minister, Dr. Mahathir, had said:


"Ummah's curse"

And

"The fragmentation of a single, simple and forthright religion" resulting in Muslims becoming "backward, weak and unable to deal with the multitude of challenges they now face".


CAUSES:


1. Islamization in Pakistan:

The origins of sectarian conflicts lie in the eighties. Under the patronage of the Zia-ul-Haq regime the process of Islamization was introduced in Pakistan. The "Islamization" of General Zia ul-Haq was resisted by Shia who saw it as "Sunnification" as the laws and regulations were based on Sunni Fiqh, or Islamic Jurisprudence.

In July 1980, 25,000 Shia protested the Islamization laws in the capital Islamabad. The process eventually came upon issues in which Sunni and Shia viewpoints differed. In such instances the Sunni interpretation of Islam was preferred by the government over the Shia one, causing a rift between the two sects.

According to Qazi Faez Isa:

"A ruler who divides his people into sects is a mufsidun i.e. one who commits great sins and crimes, an oppressor, a tyrant." Verily, Firaun (Pharaoh) exalted himself in the land and made its people sects ... Verily, he was of the Mufsidun" (28:4)."

2. Fanaticism

Islam being one of the major religions in the world today is said and believed to be extremist in its very nature. Sectarian tension and conflict is one of the features of this extremist approach. Extremist outfits and clergymen have instilled misconstrued meanings of Jihad in the minds of their people. There has been a sense of fanaticism associated with country and has exacerbated the situation.

Another major reason for this fanaticism is the immature educational system of religious schools, functioning in most rural areas and hinterlands of country, which intends to divert the individual’s interest from their life into next immortal life without making him realize the true purpose of his existence. This feeling also accelerates extremism in order to expedite early proceeding to next world i.e. immortal world (Akhirat) or Paradise as Muslims believe it to be the real purpose of life.

3. Extremist militias

Many political parties have developed along these lines in Pakistan such as Tehrik-e-Jafria Pakistan (TJP), Lashkar-e-Jhangvi, Sipah-e-Sahabah Pakistan etc All of them having their militant wings. These extremist militias have wreaked havoc and have further caused the sectarian differences to exacerbate. Furthermore, many student bodies have been formed which have corrupted students from their focus upon education.

4. Foreign intervention

The Iranian Revolution (1979) and the Afghan conflict (1979-88) gave fillip to this trend and spawned a new generation of sectarian activists. Although Pakistan is an independent state, her national policies have always been under the influence of foreign interventions. International communities adversely exploit this weakness. The emergence of sectarian conflict is an immediate outcome of this international exploitation among nation states cannot be bothered. Most of the militant groups are funded, trained and brainwashed by the foreign countries in order to protect their vested interests across continents. Semi literate clergies with support of some unknown state agencies get utilized by foreign countries in this context without noticing who plays the game.


5. Stereo type curriculum and Mushroom growth of Madrassahs

Our national curriculum lacks intellectual potential to instill the sense of harmony and introduce students with emerging social issues. Secondly there are no checks and monitoring procedures on the curriculum of our religious institutions (Madrassahs) that whether they are compatible with the challenges of the modern age or not. Rather the outdated philosophy of ideological state is brought forward on every forum while discussing alarming issues such as of sectarian tension between masses. Madressahs have been granted the power to award BA and MA degrees in Islamic Studies. Each sect and sub-sect (maslak) is permitted to teach its own curriculum. Degrees are obtained without acquiring knowledge of all aspects of the discipline. The students in these Madrassahs are indoctrinated with the idea that unity with the sect, and not the faith, is important. In this bleak scenario there is a plantation of religious schools in all parts of the country particularly rural areas where poverty prevails with a threatening face.

6. Negative role of media:

Another major reason is also the burden of operationally unregulated electronic media that exaggerates information, which in turn creates pressure and contributes to intensify the density of issue of sectarian conflict/tension between different sects.


7. Poverty and unemployment:

An empty belly can make you do anything including suicide bombing and target killing. The ever-increasing ratio of poverty contributes towards exploitation of poor for the protection of the interest of various groups. Mass poverty only facilitates involvement of people into anti-social activities including lawlessness, suicide bombing and issues of sectarian conflicts in Pakistan. Dissatisfaction as a result of not having access to sustained income leads to promote ethnic/sectarian identity and in its extreme cases provokes armed reaction towards the social norm and peaceful environment.


SECTARIAN CONFLICTS IN LIGHT OF ISLAMIC LAW:

The question of sect (shiah), division (firqa), dissension (fitnah) and groups (hizb) has been considered in the Holy Quran.

"...Do not be divided (tafarraqu) in religion" (42:13).

"...And be not of al-mushrikun (hypocrites, dividers, polytheists).
Of those who split up (farqawa) their religion and become sects, each sect rejoicing in that which is with it" (30:31- 32).

The Jews divided themselves into 72 factions and at this time Allah (SWT) revealed the following Ayat:

"And be not as those who divided (tafraqu) and differed (ikhtalafu) among themselves..." (3:105).

Sectarianism destroys life and from the puddles of blood, gains further strength. The Sunni-Shia divide brings us to the brink of a pit of fire.

“...And be not divided among yourselves, and remember Allah’s Favor on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren, and you were on the brink of a pit of fire, and He saved you from it. Thus Allah makes His Ayat (signs) clear to you, that you may be guided” (3:1.03)

The Quran castigates the Jews for dividing into sects (10:93), a curse which our Prophet, (peace and blessings be upon him) tried to prevent within his Ummah. He abhorred dissensions. When two Muslims were loudly arguing in disagreement about the meaning of a Quranic verse he said:

“People before you perished only because of their disagreement about the Scripture”.

In his famous sermon delivered at Arafat he said that
“Every Muslim is a Muslim’s brother, and that Muslims are brethren"

RECOMMENDATIONS:

1. Government must ensure that state mechanisms are efficient and effective. Police, law enforcement agencies and judicial systems need revamping. In the first instance, terrorists get away from clutches of the law, and if few are wedged, judicial procedures take too long to punish them. These terrorist can only pull off from their nefarious activities if they see their fellow colleagues behind bars or in death cells.

2. Government should make micro and macro economic policies that help reduce poverty and unemployment. Benefit from improved economy should trickle down to poorest of the poor and not merely change hands among those who are already well off. Despite high growth rate in recent years, inflation has gone out of hands and exorbitant cost of everyday commodities has made living out of reach from many.

3. Religion itself prescribes 'Ijtihad' as a tool to tackle emerging issues that Ummah faces. Dialogue and discussions among our selves is a way forward to take advantage from this provision. Imposing one’s opinion and believes on others through brutal forces is an unacceptable act. Islam explicitly rejects spreading of religion through force and held a human life sacred to above any other thing.

4. Religious political parties should denounce sectarian violence and cut off allied militant wings. They have the responsibility to propagate religious harmony. After all, among different sects there are more commonalities than the differences. Because most of the sectarian organizations are religious based, their negation from mainstream religious political parties would be a blow to their operations. If at one end all literature that ridicule core believes of other sects should be strictly banned, then on the other end, people should be educated to not pay heed to that material. In religious congregations religious scholars and ‘khateebs’ should promote tolerance, love to humanity, and right of minorities as promised in a true Muslim society to people.

5. Our education system is outdated and needs revisions. It should teach basic human rights, respect of other religions, tolerance and love to humanity to students. Still majority of people are illiterate and mass scale initiatives should be taken to catch up ever increasing lot of illiterates.

6. People of different sects are killing each other. They are brainwashed against the other sects. A suicide bomber though knows that he is also loosing his life, still he is committed for the action. Charm of heaven is in his sight. These are miracles of teaching. Using the same technique and promise, we can teach masses how and why to scarify our life to protect lives of other human beings. Print and electronic media must take responsibility to spread this message. They must report what is true and not necessary what they are told by other organizations.

7. Government should cancel all weapons licenses issued so far and impose ban of display of weapons. A harsh punishment should be determined against those found breaking the laws and, most importantly, this ban should be implemented in true spirit.

CONCLUSION:

If we have to move forward as a nation, we should put the sectarian genie back into the bottle or else face its adverse consequences. There is no doubt that past incidents have complicated the issue but yet we must stand forthwith to meet the challenge. Forward looking nations do not carry transgression accounts into the future.

__________________
"MAST TAUKALI ae DUA"

The literal meaning of Islam is peace; surrender of one’s will i.e. losing oneself for the sake of God and surrendering one’s own pleasure for the pleasure of God. The message of Islam was revealed to the Holy Prophet Muhammad (peace and blessings on him) 1, 400 years ago. It was revealed through angel Gabriel (on whom be peace) and was thus preserved in the Holy Quran. The Holy Quran carries a Divine guarantee of safeguard from interpolation and it claims that it combines the best features of the earlier scriptures.

The prime message of Islam is the Unity of God, that the Creator of the world is One and He alone is worthy of worship and that Muhammad (peace and blessings on him) is His Messenger and Servant. The follower of this belief is thus a Muslim - a Muslim’s other beliefs are: God’s angels, previously revealed Books of God, all the prophets, from Adam to Jesus (peace be on them both), the Day of Judgement and indeed the Decree of God. A Muslim has five main duties to perform, namely; bearing witness to the Unity of God and Muhammad (peace and blessings on him) as His Messenger, observing the prescribed prayer, payment of Zakat, keeping the fasts of Ramadhan and performing the pilgrimage to Mecca.

Islam believes that each person is born pure. The Holy Quran tells us that God has given human beings a choice between good and evil and to seek God’s pleasure through faith, prayer and charity. Islam believes that God created mankind in His image and by imbuing the attributes of God on a human level mankind can attain His nearness. Islam’s main message is to worship God and to treat all God’s creation with kindness and compassion. Rights of parents in old age, orphans and the needy are clearly stated. Women’s rights were safeguarded 1,400 years ago when the rest of the world was in total darkness about emancipation. Islamic teachings encompass every imaginable situation and its rules and principles are truly universal and have stood the test of time.

In Islam virtue does not connote forsaking the bounties of nature that are lawful. On the contrary one is encouraged to lead a healthy, active life with the qualities of kindness, chastity, honesty, mercy, courage patience and politeness. In short, Islam has a perfect and complete code for the guidance of individuals and communities alike. As the entire message of Islam is derived from the Holy Quran and indeed the Sunnah and Hadith (the traditions and practices of the Holy Prophet, peace and blessings on him) it is immutable in the face of change in time and place. It may appear rigid to the casual eye, in actual fact it is most certainly an adaptable way of life regardless of human changes.

Islam teaches that the path to spiritual development is open to all. Any individual who searches the One Creator can seek nearness to God through sincere and earnest worship; it is central to establishing a relationship with the Almighty. This positive message for humanity fills hearts with hope and courage.

At present there are 1.5 billion Muslims worldwide and they form the majority in more than 50 countries of the world. Today Islam is the fastest growing faith in the world - its beautiful message is reaching millions in the far corner of the earth.

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"MAST TAUKALI ae DUA"

Introduction

The sources of ijtihad according to Shi'ah and the Ahl al‑Sunnah, put together, are: the Book, the Sunnah, ijma` (consensus), `aql (reason), qiyas (analogy), istihsan, masalih mursalah, istislah, sadd al‑dhara'i`, fath al‑dhara'i; madhhab al‑sahabi, shari`at al‑salaf, `urf, istidlal, and so on.

In this series of articles we shall try to discuss and study these topics in detail from the Shi`i and the Sunni points of view.

We expect writers and scholars who have specialty in this field to contribute to the soundness and validity of these studies through con*structive criticism relevant to the subject studied here. Any constructive criticism is very useful for correcting errors and removing shortcomings, and effective in eliminating ambiguities and omissions. Besides rendering vital service to scholarship, it is beneficial to the author, who is forced to be more careful in his statements and precise in his research. The intellectual history of Islam is indicative of the debt that the development and expansion of legal and other scientific studies owe to diverse viewpoints and competent criticism.

This commendable and beneficial tradition has been in vogue in its most desirable form throughout the seven epochs of ijtihad among all the scholars and mujtahidun, and especially in the sixth and the seventh periods, whose fore‑runners were Wahid Behbahani and the great al* Shaykh al‑'Ansari respectively, this tradition reached its zenith.

Also, the very force of ijtihad, from the era of tashri` (legislation) to the present (as discussed in detail in the article on the epochs of ijtihad), as a legitimate activity is derived from criticism and debate. Be*cause, in Islamic fiqh, ijtihad has had the meaning of a free and indepen*dent effort of the mujtahidun, undertaken for the purpose of advance*ment and expansion of the Islamic sciences. This development was not possible except through freedom of scholarly research, free expression of different views and clash between views of the mujtahidun, scholars and thinkers.

By practising ijtihad, a mujtahid deduces the ahkam (laws) of the Shari'ah for issues and problems regarding which there is no specific express text (nass), by relying on legal sources and principles and by benefiting from the ideas of other mujtahidun. On account of this, it may be said that ijtihad plays the role of an evolutionary and dynamic force in legal studies which provides solutions to contingent issues of life and fulfils the needs of changing times and the requirements of new phenomena of human civilization. Therefore, Islamic fiqh does not suf*fer with inertia, stagnation and passivity vis‑a‑vis the demands of the times, of life and its manifestations; it also advances along with them. It is for this reason that it has been said that ijtihad has been through*out Islamic history the force which has been constantly developing and expanding the boundaries of fiqh with respect to its applications, while maintaining the stability of legislation. Thus, ijtihad is essential for Islamic fiqh, without which it cannot be dynamic and progressive.

On the basis of this, closing of the gates of ijtihad is contrary to the perennial mission of Islam in all ages, and, most certainly, alien elements have played an active role in promoting this ominous venture. For the enemies of Islam, it has been, and still is, the best weapon to strike Islamic law with, and the most effective instrument for eliminat*ing it from scientific, cultural, economic, social and political arenas. Be*cause, closing of the gates of ijtihad renders fiqh ineffective and incapa*ble of providing answers to emergent and contingent issues of life

The present deficiencies in the world of Islam, the failure to con*front the contingent issues in a proper way, the issuing of baseless and ir*rational fatawa, the improper attitude towards new ideas ‑ all these are consequencies of the closing of the gates of ijtihad by the Ahl al-*Sunnah. It has been instrumental in allowing dubious hands, with the aid of taghuti governments, to instil unhealthy ideas into the people's minds and to insinuate the feeling that Islamic fiqh cannot fulfil the demands of the present age and the modern civilization.

These insinuations have left undesirable effects on the minds of short‑sighted and self‑alienated persons unaware of the spirit of Islam, to the extent that they servilely follow the aliens and prefer Western laws to the laws of Islam (we shall have more to say about this matter in the article "The Era of the Decline of Sunni Ijtihad").

The most outstanding achievement of Shi'i fiqh has been to keep open the gates of ijtihad throughout the course of history. Its superiori*ty over other schools of fiqh, whose doors were closed after the death of their founders (namely, Abu Hanifah al‑Nu'man ibn Thabit, the founder of Hanafi School; Malik ibn Anas al‑'Asbahi, the founder of the Maliki School; Muhammad ibn Idris al‑Shafi'i,the founder of the Shafi'i School; and Ahmad ibn Hanbal, the founder of the Hanbali School), lies here. (An exposition of this issue from various aspects and a critique of the speech of the editor of the Kuwaiti journal al‑Mujtama`, Isma'il al‑Shatti, delivered at the U.A.E. university on Nov. 1, 1982, wherein he denounced the claim about the continuity of ijtihad as a `conspiracy against the faith,' will come in our article on the epochs of ijtihad.)

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"MAST TAUKALI ae DUA"

Ijma is an Arabic term referring ideally to the consensus of the ummah (the community of muslims, or followers of Islam).
The hadith of muhammad which states that "My community will never agree upon an error" is often cited as support for the validity of ijma. Sunni Muslims regard ijma as the third fundamental source of Sharia law, after the divine revelation of the Quran, the prophetic practice or Sunnah.

Qiyas is the process of analogical reasoning from a known injunction (nass) to a new injunction. According to this method, the ruling of the Qu'ran and Sunnah may be extended to a new problem provided that the precedent (asl) and the new problem (far) share the same operative or effective cause (illah).

__________________
"MAST TAUKALI ae DUA"

SOCIAL LIFE IN ISLAM

Islam is a practical way of life. It has responded to reality and necessity. It has also put a check on human tendencies and ensured balance. The system is full of wisdom and is perfectly scientific, completely logical.

Allah, the All-knowing, has prescribed what is best for us. We should not be apologetic in our approuch.Islam provides the best answer to all problems. We cannot blame Islam if we do not know it or fail to understand it. We need to look at Islam as a whole, not only at a part of it. This is because Islam views life as a whole and does not divide it.

Social Life in Islam

Family Life in Islam

FAMILY life is the basis of the Islamic society. Its origin goes back to the beginning of the creation of man and women-- Adam and Eve. So, it’s an institution founded by Allah's will. Allah says in the Quraan:
"O mankind, be mindful of your duty to your Lord who created you from a single soul and from it created its mate and from the two created many men and women."(Qur'an 4:1)

Marriage is the basis of the Islamic family. A good and sound society can only grow if a man and woman are bound in a solid relationship through the sacred contract of marriage.

Marriage develops love, care and co-operation between the husband and wife. It gives peace of mind and provides a secure atmosphere for the growth and progress of the whole human race. Without marriage, the human race would come to a standstill. Marriage was the practice of most of the prophets including Muhammad (pbuh).

MARRIAGE

Marriage is a sacred social contract between a bridegroom and a bride. A great deal of thought is necessary therefore before the couple decide to marry.

Piety should come before all other considerations. AIIah's prophet said, "Don’t marry only for the sake of beauty, maybe the beauty becomes the cause of moral decline. Do not marry even for the sake of wealth; maybe the wealth becomes the reason of disobedience; marry rather on the grounds of religious devotion."

A Muslim is expected to marry a Muslim although in some cases chaste Jewish and Christian women can be married. However, a Muslim woman is not allowed to marry a non-Muslim man. In Islam, marriage is a religious and social institution and not simply a sexual relationship.
Muslim marriages are traditionally arranged by parents but the final say lies with the boy and the girl.

Islam does not allow free mixing of grown-up boys and girls, nor does it allow sex outside marriage. The Islamic way of life does not approve of the boy-friend/girl-friend system, or mixed parties of grown-ups and the like.
Islamic society is based on submission and obedience to the will of Allah. Husband and wife, bound by marriage, are Allah's servants and representatives (Khalifah). Marriage must not conflict with the purpose of life (seeking Allah’s pleasure), rather it should lead towards its achievement.
Divorce is allowed but is regarded as the least desirable of all lawful acts. lslam encourages adjustment and happiness but when living together is impossible, Islamic low does not stand in the way of divorce.

STATUS OF WOMEN IN ISLAM

Women have a very important place in Islamic society. Unlike number ofother religions, Islam holds women in high esteem. Her importance as another and a wife has been clearly stated by Prophet Muhammad (pbuh).The prophet said, "Paradise lies at the feet of your mothers." Once a person asked the Prophet, "Who deserves the best care from me?" The Prophet replied, "Your mother (he repeated this three times), then your father and then your nearest relatives."

In his farewell speech at 'Arafat in the tenth year of the Hijrah, the Prophet said,"O people, your wives have certain rights over you and you have certain rights over them. Treat them well and be kind to them, for they are your partners and committed helpers."

The Prophet also said, "The best among you is the one who is the best towards his wife."

These sayings clearly prove the important position given to women in Islam butthere is still people, especially in the West, who have misgivings about the status of women in Islam. To these people, the Muslim women is seen as 'Prisoner in the four walls of the house', a non-person', and 'someone who has no rights and is living always under the domination of a man’. These notions are totally wrong and are based on ignorance rather than knowledge of Islam.

One of the rites of Hajj is the fast walk between As-Safa and Al-Marwah, which is observed to remember the event of Hajar (Hagar), mother of Prophet Ismail, who ran between these two hills to find water. This is another proof of the importance given to women by Islam.

In order to Judge these false ideas held by western people, it would be useful to survey the attitudes to women in different societies in the past.
During the Roman civilization, for example, a woman was regarded as a slave. The Greeks considered her a commodity to be bought and sold. Early Christianity regarded women as temptresses, responsible for the fall of Adam.

In India, the Hindus until recently, considered their women worse then death, pests, serpents or even Hell. A wife's life ended with the death of her husband. In the past, a widow had to jump into the flames of her husband’s funeral pyre.

In the pre-Islamic state of Arabia, a woman was regarded is a cause for grief and unhappiness and baby girls were sometimes buried alive after birth.

In France, in 587 CE, a meeting was held to study the status of women and to determine whether a woman could truly be considered human being or not!. Henry VIII in England forbade the reading of the Bible by women and throughout the Middle Ages the Catholic Church treated women as second-class citizens. In the Universities of Cambridge and Oxford, male and female students were not given the same rights until 1964. Before 1850, women were not counted as citizens in England and English women had no personal rights until 1882'.

If we keep this picture in mind and look into the position of the women in Islam, we must conclude that lslam liberated women from the dark age of obscurity fourteen hundred years ago!

Islam is a religion of common sense and is in line with human nature. Misrecognises the realities of life. This does not mean it has recognized equality of man and woman in every respect. Rather, it has defined their duties in keeping with their different biological make-up (2:228). Allah hasn’t made man and woman identical, so it would be against nature to try to have total equality between a man and a woman.

That would destroy the social balance. Society would not prosper but would instead have insoluble problems such as broken marriages, illegitimate children and the break-up of family life. These problems are already rife in western society. Schoolgirl pregnancies, an increase in abortions, divorce and many other problems have cropped up because of a permissive outlook and the so-called freedom of women.

Rights of Women in lslam

Allah has created every living being in pairs - male and female (51:49) -including mankind. Allah has honored the children of Adam - both male and female (17:70). Men and women who believe are protectors of one another (9:71). Allah will reward both men and women in the life after death (3:195).

In lslam a woman has a distinct and separate identity. Islam has given her the right to own property. She is the owner of her earnings. No-one (father, husband or brother) has a right over them. She can dispose of her earnings and property as she wishes, within the bounds of Halal (lawful) and Haram (unlawful).

lslam has given women a right to inheritance. She has a claim on the property of her dead father, husband or childless brother (4:7, 32,176).
A woman has the right to choose her husband. No-one can impose a decision on her against her will. She has a right to seek separation (Khula') from her husband if their marriage becomes impossible to sustain.
If any man falsely questions a woman's chastity, that man is declared unfit forgiving evidence (24:4). This shows how a woman's honor is safeguarded from false accusations.

The Quran asks the Muslims to treat women kindly (4:19). It makes Muslim husbands responsible for their wife's maintenance. The women in return, are expected to remain obedient and chaste (4:34).

A woman has a right to develop her talents and to work within the Limits of slam. Islam allows a non-Muslim married woman to retain their religion and her husband cannot interfere in this freedom. This applies to Christian and Jewish women with Muslim husbands.

Duties of a woman in lslam

Islam is a fair and balanced system of life. While it specifies the rights of women it also lays down duties. A Muslim is expected to observe the following:

1. Belief in Tawhid and the practice of lslam come first. Muslim women must perform her Salah, observe Sawm, pay Zakah on her own wealth (If it is applicable) and go on Hajj if she can afford it. She is exempted from Salahand can defer Sawm during her period, but she must make up the days lost afterwards. Friday prayer (Jumu'ah) is optional for women.

2. She is required to maintain her chastity all the time. She must not have any extra-marital relationships. The same is the case with men.

3. It is her duty to bring up children according to the needs of lslam. Shehas to look after the family and has almost absolute control over domestic affairs, although the family is run by mutual consultation and co-operation. She is the queen of the family and in charge of domestic life.

4. She should dress modestly and should put on Hijab (covering cloak) while going out and meeting adult males beyond her close relatives (33:59,24:30-31). She should not wear man's clothing.

5. She is her husband's help-mate. A faithful wife is like a garment, a Source of peace, happiness and contentment for her husband (30:21,2:187).

6. If she is asked to go against the commands of Allah, she must defy even her husband, father or brother.

7. She is expected to protect her husband's property and belongings in his absence.

lslam views a husband and wife as complementary to each other. Neither dominates the other. Each has his or her own individual rights and duties - together they form a peaceful and happy family which is the basis for a sound and prosperous society.

Man and woman are not exactly equal in lslam. They have different physical and biological features. lslam recognizes the leadership of a man over a woman(4:34, 2:228) but that does not mean domination.

An average man is stronger, heavier, harder in muscles and taller than an average woman. Women can become pregnant and bear children but men cannot. Women tend to be sensitive, emotional and tender while man is comparatively less emotional and more practical.

Throughout history, men and women have never been treated the same. lslam has given women the right position and has not attempted to violate divine laws. Other religions and philosophies have been unable to visualize the exact and right role of women. In the West, women have been reduced almost to a commodity of enjoyment and fancy. Women have tended to degrade themselves unwittingly in modern times for, in the name of equality, they have become the objects of exploitation by men and the slogans of liberty and equality have virtually reduced them to playful commodities. They haven either gained liberty or achieved equality; rather they have lost their natural place in the home.

POLYGAMY AND ISLAM

Islam is a practical religion. It can answer all human problems. Islam allows restricted polygamy --marriage to more then one women--with a maximum of four. The normal Muslim practice is monogamy --one man married to one wife; polygamy is the exception.

The Quran has imposed strict conditions for marrying several wives.
"And if you fear that you will not deal fairly by the orphans, marry of the women who seem good to you, two or three or four; and if you fear that you cannot be fair to so many, then one only or (the captives) that your right hands possess. Thus it is more likely that you will not do injustice."(4:3)

This verse says that in order to marry more than one women, a man must be able to be fair and just to each of them. If he is not able to be so, he should marry only one wife.

Another verse of the Quran says,

"You will not be able to deal fairly between your wives, however much you wish. Yet do not turn completely aside (from one) so that you leave another in suspense, if you maintain proper conduct and do your duty, Allah is ever forgiving and Merciful."(4:129)

This further emphasizes fair treatment. But, in special circumstances Islam allows polygamy. These situations are:

1. When a wife is barren and cannot bear children but the husband wants children. It is better to have a second wife than to divorce the barren one. However, a barren wife has the option to seek separation from her husband if she wishes, on the grounds of the second marriage of her husband.

2. If the first wife is chronically ill and she is unable to carry out her marital and household duties, the husband may marry another woman and so help restore family stability’s>3. Polygamy may be the solution to the problems of a society which has more women then men. This happens especially after war. The verse in the Quran allowing more than one wife was revealed after the battle of Uhud in which many Muslim men were martyred.
The proportion of women to men increased considerably in the countries which took part in the First and Second World Wars. A solution to such a situation is marriage to more than one woman by those men who are able to and can be fair to each wife. This is better than leaving a large number of unmarried women.

Islam strictly forbids any sexual relationships outside marriage. There is no such thing as a mistress in Islamic society. Islam has given dignity to women by marriage and has protected them from the exploitation of greedy and selfish men. Having more than one wife is better and more dignified than having a number of mistresses. Islam holds you responsible for your actions. You cannot just enjoy women and yet have no responsibilities of fatherhood. This is inhuman and unjust.

There can be no one-parent family or illegitimate child in an Islamic society. It is only possible in a cultural climate of irresponsible permissiveness. A woman who is going to be a second wife can refuse to marry the man on the grounds that he already has a wife. But if a woman happily consents to her husband marrying again and the second wiregrass, why should anyone else object to it?

The overwhelming majority of Muslims are monogamous --they have only one wife. The fact that a few Muslims have more than one wife has become a matter for propaganda against Islam and such propaganda can give a misleading impression of the Islamic way of life. This is especially so when it is non-practicing Muslims who are highlighted on the issue of being married to more than one wife.

As opposed to polygamy, the case of polyandry (a women having more than one husband) may be raised. The case of polyandry is impractical and it creates problems rather than solves them. How wills paternity by decided? Which husband would claim the fatherhood of the child? How would inheritance be decided? Such questions have no answer in polyandry. Furthermore, it is possible for man to live with more than one wife and have children from all of them, but for a woman to please more than one husband seems almost impossible. A woman can bear children from only one husband at a time. Polyandry is forbidden in Islam.

Islam is a practical way of life. It has responded to reality and necessity. It has also put a check on human tendencies and ensured balance. The system is full of wisdom and is perfectly scientific, completely logical. Allah, the All-knowing, has prescribed what is best for us. We should not be apologetic in our approach. Islam provides the best answer to all problems. We cannot blame Islam if we do not know it or fail to understand it. We need to look at Islam as a whole, not only at a part of it. This is because Islam views life as a whole and does not divide it.

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"MAST TAUKALI ae DUA"

JIAHAD

BY DR AMIR ALI

In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his(1) popularity with his constituents and so on. The term strives or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Qur'an:
"We have enjoined on people kindness to parents; but if they strive (Jahadaka) to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." (The Holy Quran, 29:8; also see 31:15)
In the above two verses of the Qur'an , it is non-Muslim parents who strive (jahadaka) to convert their Muslim child back to their religion. In the West, "jihad" is generally translated as "holy war," a usage the media has popularized. According to Islamic teachings, it is unholy to instigate or start war; however, some wars are inevitable and justifiable.
If we translate the words "holy war" back into Arabic, we find "harbun muqaddasatu," or for "the holy war," "al-harbu al-muqaddasatu." We challenge any researcher or scholar to find the meaning of "jihad" as holy war in the Qur'an or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Qur'an, the Hadith and other Islamic literature translate the term "jihad" as "holy war," due to the influence of centuries-old Western propaganda.
This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "harb" or "qital," which are found in the Qur'an and Hadith.
For Muslims the term Jihad is applied to all forms of striving and has developed some special meanings over time. The sources of this development are the Qur'an (the Word of God revealed to Prophet Muhammad(S) [(S) denotes Sall-Allahu 'alayhi wa sallam, meaning peace and blessings of Allah be upon him]. The Qur'an and the Hadith use the word "jihad" in several different contexts which are given below:
1. RECOGNIZING THE CREATOR AND LOVING HIM MOST:
It is human nature to love what is seen with the eyes and felt with the senses more than the unseen reality. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Qur'an addresses those who claim to be believers:
"O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and striving in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk." (The Holy Quran 9:23, 24)
It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.
2. RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY:
Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and strive to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Qur'an:
"So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Qur'an) with a great endeavor." (The Holy Quran, 25:52)
3. STAYING ON THE STRAIGHT PATH STEADFASTLY:
Allah says in the Qur'an:
"And strive (Jadihu) for Allah with the endeavor (Jihadihi) which is His right. He has chosen you and has not laid upon you in the deen (religion) any hardship..." (The Holy Quran, 22:78)
"And whosoever strives (Jahada), strives (yujahidu) only for himself, for lo! Allah is altogether independent of the universe." (The Holy Quran, 29:6)
As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Qur'an:
"Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: 'In what you were engaged?' They will way: 'We were oppressed in the land.' (The angels) will say: 'Was not Allah's earth spacious that you could have migrated therein?'" (The Holy Quran, 4:97)
"Lo! Those who believe, and those who emigrate (to escape persecution) and strive (Jahadu) in the way of Allah, these have hope of Allah's mercy..." (The Holy Quran, 2:218)
Allah tests the believers in their faith and their steadfastness:
"Or did you think that you would enter Paradise while yet Allah knows not those of you who really strive (Jahadu), nor knows those (of you) who are steadfast." (The Holy Quran, 3:142)
"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the steadfast."(The Holy Quran, 2:155)
We find that the Prophet Muhammad(S) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory(2).
4. STRIVING FOR RIGHTEOUS DEEDS:
Allah declares in the Qur'an:
"As for those who strive (Jahadu) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." (The Holy Quran, 29:69)
When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify:
"Aisha, wife of the Prophet(S) asked, 'O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'" (Sahih Al-Bukhari, No. 2784)
At another occasion, a man asked the Prophet Muhammad(S):
"'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet(S) said, 'Then strive by serving them!'" (Sahih Al-Bukhari, No. 5972)
Yet another man asked the Messenger of Allah(S):
"'What kind of jihad is better?' He replied, 'A word of truth in front of an oppressive ruler!'" (Sunan Al-Nasa'i , No. 4209)
The Messenger of Allah(S) said:
"...the Mujahid (one who carries out jihad) is he who strives against himself for the sake of Allah, and the Muhajir (one who emigrates) is he who abandons evil deeds and sin." (Sahih Ibn Hibbanm, No. 4862)
5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM:
The Qur'an narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Qur'an 26:1-190, 36:13-32. In the Qur'an, Allah specifically praises those who strive to convey His message:
"Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims." (The Holy Quran, 41:33)
Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Qur'an:
"The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but strive with their wealth and their selves for the cause of Allah. Such are the truthful." (The Holy Quran, 49:15)
6. DEFENDING ISLAM AND THE COMMUNITY:
Allah declares in the Qur'an:
"To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah is Most Powerful to give them victory - (they are) those who have been expelled from their homes in defiance of right - (for no cause) except that they say, 'Our Lord is Allah'..." (The Holy Quran, 22:39-40)
The Qur'an permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad(S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad(S), the Muslims fought to defend their faith and community(3). The Qur'an adds:
"Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. ...And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors." (The Holy Quran, 2:190, 193)
7. HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM:
In the late period of the Prophet Muhammad's(S) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's(S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad(S) to come to their help and punish Quraysh. The Prophet Muhammad(S) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle(4).
8. REMOVING TREACHEROUS PEOPLE FROM POWER:
Allah orders the Muslims in the Qur'an:
"If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous." (The Holy Quran, 8:58)
Prophet Muhammad(S) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several tribes, however, some of them proved themselves treacherous. Prophet Muhammad(S) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings(5).
9. DEFENDING THROUGH PREEMPTIVE STRIKES:
Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad(S), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them(6). Allah ordered Muslims in the Qur'an:
"Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." (The Holy Quran, 2:216)
10. GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN OPEN AND FREE ENVIRONMENT:
Allah declares in the Qur'an:
"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can..." (The Holy Quran, 2:217)
"And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." (The Holy Quran, 42:39)
To gain this freedom, Prophet Muhammad(S) said:
"Strive (Jahidu) against the disbelievers with your hands and tongues." (Sahih Ibn Hibban, No. 4708)
The life of the Prophet Muhammad(S) was full of striving to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.
11. FREEING PEOPLE FROM TYRANNY:
Allah admonishes Muslims in the Qur'an:
"And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry is: 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You, one who will protect; and raise for us from You, one who will help.'" (The Holy Quran, 4:75)
The mission of the Prophet Muhammad(S) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's(S) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims:
"We like your rule and justice far better than the state of oppression and tyranny under which we have been living."(7)
The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoarastrian Persians.
WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS?
Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of 'associationism' (Shirk, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Qur'an declares:
"Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." (The Holy Quran, 4:58)
"O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do." (The Holy Quran, 5:
"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." (The Holy Quran, 7:181)
"Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed." (The Holy Quran, 16:90)
"Those who, if We give them power in the land, establish prescribed prayers (salah) and pay the poor-due (zakah) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." (The Holy Quran, 22:41)
DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS?
The unequivocal and emphatic answer is No! The Qur'an declares:
"Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." (The Holy Quran, 2:256)
Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold:
"...of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them
Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion.
In conclusion, jihad in Islam is striving in the way of Allah by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.

__________________
"MAST TAUKALI ae DUA"

Q. What are the causes and Losses of "sectarian differences" in Pakistan and how this problem can be solved in light of Islamic teachings?

INTRODUCTION:

Sectarian strife has seen a major up tick in Pakistan. Many explain the bloodshed as the work of conspiracies by outsiders the forces of hegemony and Zionism which aim to weaken Islam. According to Iranian President Mahmoud Ahmadinejad,
"These are unspecified enemies."
Others lay the blame for the strife at a very different source, the unintended effects of the Islamic revival. According to scholar Vali Nasr,
"As the Muslim world was de-colonialised and Arab nationalism lost its appeal, fundamentalism blossomed and reasserted the differences and conflicts between various sects"


Nevertheless, it is an anathema which has adversely affected Pakistan and the worst fought of these battles is the Shi'a-Sunni divide. Sectarianism is as the former Malaysian Prime Minister, Dr. Mahathir, had said:


"Ummah's curse"

And

"The fragmentation of a single, simple and forthright religion" resulting in Muslims becoming "backward, weak and unable to deal with the multitude of challenges they now face".


CAUSES:


1. Islamization in Pakistan:

The origins of sectarian conflicts lie in the eighties. Under the patronage of the Zia-ul-Haq regime the process of Islamization was introduced in Pakistan. The "Islamization" of General Zia ul-Haq was resisted by Shia who saw it as "Sunnification" as the laws and regulations were based on Sunni Fiqh, or Islamic Jurisprudence.

In July 1980, 25,000 Shia protested the Islamization laws in the capital Islamabad. The process eventually came upon issues in which Sunni and Shia viewpoints differed. In such instances the Sunni interpretation of Islam was preferred by the government over the Shia one, causing a rift between the two sects.

According to Qazi Faez Isa:

"A ruler who divides his people into sects is a mufsidun i.e. one who commits great sins and crimes, an oppressor, a tyrant." Verily, Firaun (Pharaoh) exalted himself in the land and made its people sects ... Verily, he was of the Mufsidun" (28:4)."

2. Fanaticism

Islam being one of the major religions in the world today is said and believed to be extremist in its very nature. Sectarian tension and conflict is one of the features of this extremist approach. Extremist outfits and clergymen have instilled misconstrued meanings of Jihad in the minds of their people. There has been a sense of fanaticism associated with country and has exacerbated the situation.

Another major reason for this fanaticism is the immature educational system of religious schools, functioning in most rural areas and hinterlands of country, which intends to divert the individual’s interest from their life into next immortal life without making him realize the true purpose of his existence. This feeling also accelerates extremism in order to expedite early proceeding to next world i.e. immortal world (Akhirat) or Paradise as Muslims believe it to be the real purpose of life.

3. Extremist militias

Many political parties have developed along these lines in Pakistan such as Tehrik-e-Jafria Pakistan (TJP), Lashkar-e-Jhangvi, Sipah-e-Sahabah Pakistan etc All of them having their militant wings. These extremist militias have wreaked havoc and have further caused the sectarian differences to exacerbate. Furthermore, many student bodies have been formed which have corrupted students from their focus upon education.

4. Foreign intervention

The Iranian Revolution (1979) and the Afghan conflict (1979-88) gave fillip to this trend and spawned a new generation of sectarian activists. Although Pakistan is an independent state, her national policies have always been under the influence of foreign interventions. International communities adversely exploit this weakness. The emergence of sectarian conflict is an immediate outcome of this international exploitation among nation states cannot be bothered. Most of the militant groups are funded, trained and brainwashed by the foreign countries in order to protect their vested interests across continents. Semi literate clergies with support of some unknown state agencies get utilized by foreign countries in this context without noticing who plays the game.


5. Stereo type curriculum and Mushroom growth of Madrassahs

Our national curriculum lacks intellectual potential to instill the sense of harmony and introduce students with emerging social issues. Secondly there are no checks and monitoring procedures on the curriculum of our religious institutions (Madrassahs) that whether they are compatible with the challenges of the modern age or not. Rather the outdated philosophy of ideological state is brought forward on every forum while discussing alarming issues such as of sectarian tension between masses. Madressahs have been granted the power to award BA and MA degrees in Islamic Studies. Each sect and sub-sect (maslak) is permitted to teach its own curriculum. Degrees are obtained without acquiring knowledge of all aspects of the discipline. The students in these Madrassahs are indoctrinated with the idea that unity with the sect, and not the faith, is important. In this bleak scenario there is a plantation of religious schools in all parts of the country particularly rural areas where poverty prevails with a threatening face.

6. Negative role of media:

Another major reason is also the burden of operationally unregulated electronic media that exaggerates information, which in turn creates pressure and contributes to intensify the density of issue of sectarian conflict/tension between different sects.


7. Poverty and unemployment:

An empty belly can make you do anything including suicide bombing and target killing. The ever-increasing ratio of poverty contributes towards exploitation of poor for the protection of the interest of various groups. Mass poverty only facilitates involvement of people into anti-social activities including lawlessness, suicide bombing and issues of sectarian conflicts in Pakistan. Dissatisfaction as a result of not having access to sustained income leads to promote ethnic/sectarian identity and in its extreme cases provokes armed reaction towards the social norm and peaceful environment.


SECTARIAN CONFLICTS IN LIGHT OF ISLAMIC LAW:

The question of sect (shiah), division (firqa), dissension (fitnah) and groups (hizb) has been considered in the Holy Quran.

"...Do not be divided (tafarraqu) in religion" (42:13).

"...And be not of al-mushrikun (hypocrites, dividers, polytheists).
Of those who split up (farqawa) their religion and become sects, each sect rejoicing in that which is with it" (30:31- 32).

The Jews divided themselves into 72 factions and at this time Allah (SWT) revealed the following Ayat:

"And be not as those who divided (tafraqu) and differed (ikhtalafu) among themselves..." (3:105).

Sectarianism destroys life and from the puddles of blood, gains further strength. The Sunni-Shia divide brings us to the brink of a pit of fire.

“...And be not divided among yourselves, and remember Allah’s Favor on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren, and you were on the brink of a pit of fire, and He saved you from it. Thus Allah makes His Ayat (signs) clear to you, that you may be guided” (3:1.03)

The Quran castigates the Jews for dividing into sects (10:93), a curse which our Prophet, (peace and blessings be upon him) tried to prevent within his Ummah. He abhorred dissensions. When two Muslims were loudly arguing in disagreement about the meaning of a Quranic verse he said:

“People before you perished only because of their disagreement about the Scripture”.

In his famous sermon delivered at Arafat he said that
“Every Muslim is a Muslim’s brother, and that Muslims are brethren"

RECOMMENDATIONS:

1. Government must ensure that state mechanisms are efficient and effective. Police, law enforcement agencies and judicial systems need revamping. In the first instance, terrorists get away from clutches of the law, and if few are wedged, judicial procedures take too long to punish them. These terrorist can only pull off from their nefarious activities if they see their fellow colleagues behind bars or in death cells.

2. Government should make micro and macro economic policies that help reduce poverty and unemployment. Benefit from improved economy should trickle down to poorest of the poor and not merely change hands among those who are already well off. Despite high growth rate in recent years, inflation has gone out of hands and exorbitant cost of everyday commodities has made living out of reach from many.

3. Religion itself prescribes 'Ijtihad' as a tool to tackle emerging issues that Ummah faces. Dialogue and discussions among our selves is a way forward to take advantage from this provision. Imposing one’s opinion and believes on others through brutal forces is an unacceptable act. Islam explicitly rejects spreading of religion through force and held a human life sacred to above any other thing.

4. Religious political parties should denounce sectarian violence and cut off allied militant wings. They have the responsibility to propagate religious harmony. After all, among different sects there are more commonalities than the differences. Because most of the sectarian organizations are religious based, their negation from mainstream religious political parties would be a blow to their operations. If at one end all literature that ridicule core believes of other sects should be strictly banned, then on the other end, people should be educated to not pay heed to that material. In religious congregations religious scholars and ‘khateebs’ should promote tolerance, love to humanity, and right of minorities as promised in a true Muslim society to people.

5. Our education system is outdated and needs revisions. It should teach basic human rights, respect of other religions, tolerance and love to humanity to students. Still majority of people are illiterate and mass scale initiatives should be taken to catch up ever increasing lot of illiterates.

6. People of different sects are killing each other. They are brainwashed against the other sects. A suicide bomber though knows that he is also loosing his life, still he is committed for the action. Charm of heaven is in his sight. These are miracles of teaching. Using the same technique and promise, we can teach masses how and why to scarify our life to protect lives of other human beings. Print and electronic media must take responsibility to spread this message. They must report what is true and not necessary what they are told by other organizations.

7. Government should cancel all weapons licenses issued so far and impose ban of display of weapons. A harsh punishment should be determined against those found breaking the laws and, most importantly, this ban should be implemented in true spirit.

CONCLUSION:

If we have to move forward as a nation, we should put the sectarian genie back into the bottle or else face its adverse consequences. There is no doubt that past incidents have complicated the issue but yet we must stand forthwith to meet the challenge. Forward looking nations do not carry transgression accounts into the future.

__________________
"MAST TAUKALI ae DUA"