By Nilofar Ahmed , DAWN 25-11-2011

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.

nilofar.ahmed58@gmail.com

By Asghar Ali Engineer DAWN 2-12-2011

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.

ONE night the Prophet (PBUH) was praying and supplica-ting in his house in Makkah with the words, `Ya Allah! Ya Rehman!` Abu Jahal, his unbelieving neighbour, was overjoyed on hearing this.

He ran to his friends and said that Muhammad (PBUH), who was preaching the worship of the One God, was himself calling out to two Gods: Allah and Rehman.

After this the verses in Surah Bani Israel were revealed: `Say, `Call out to Allah or call out to Al Rehman, whichever name you call Him by, His are the most Beautiful Names.`(17:110). According to a hadith, Allah has 99 al asma` al husna or, `the most beautiful names`, which represent His attributes (Tirmizi).

Allah, a combination of `Al`, meaning `the` and `ilah` meaning `deity`, is the personal, proper name of the One God.

This name combines in it all the qualities of His attributes.

`Al Rehman`, meaning `the Most Merciful` is one of the most frequently used of His names. `Al Raheem` means `the Ever Merciful`. It has the same root as `Al Rehman`: `rahama` meaning the womb the seat of all love and mercy. These names also seem to be God`s favourite names since they are used in the formula, `bismillah hir Rehman nir Raheem`, which is recited before doing anything from starting to read the Quran to eating food to going on a journey. Besides, there is the Hadith Qudsi in which God says, `rahmati sabagat ghadabi` meaning, `My mercy precedes My wrath.

When God decided to create Adam, He said to the angels: `I am going to appoint a vicegerent on earth.` They replied: `Are You going to appoint one who will destroy the peace and shed blood, although we glorify You, singing your praises andsanctifying You?` He replied, `Indeed, I know that which you do not know!` Then God gave Adam the knowledge of the names of everything and asked the angels about the names of all the things.

The angels said, `Glory be to You. We have no knowledge except what You have taught us.

Indeed, You are the Aleem (AllKnowing), the Hakim (All-Wise).

Then He said, `Adam, give them the knowledge of the names.

When Adam had informed them about the names, God said, `Did Inot tell you that I am well aware of the secrets of the heavens and the earth?` (2:30-33).

The question arises as to what is meant by `the names` which were taught to Adam. One explanation is that the names signify knowledge. Human beings have been given the capacity to acquire knowledge and to discover the secrets of the universe.

Another explanation is that they are `the 99 beautiful names of God`. His qualities permeate the universe and all creation. To understand the universe, one has to acquire knowledge of His attributes.

Imam Ghazali writes in his treatise on the beautiful names, Al Maysad al Asna fi Sharh asma`Allah al Husna, that everyone understands the meaning of these names, at many different levels, according to one`s capacity. Among God`s creatures, the two extremes are occupied by the angels and the animals: the angels are not subject to passion and anger, while the perception and action of the animals is limited to these. Human beings are in between the two and, even though their nature has a tendency to predominate, they desire to use their free will to creatively combine the two and thus seek perfection.

It is said that there are innumerable names and that every individual can add to the list by virtue of his own experience of and with God. It is also said that every name is a key to some of the treasures of God. There is a rich tradition of reciting these names one by one or in special combinations for various purposes, according to their spiritual effect. For example, `Ya Salam`, meaning the `Flawless` or the `Peaceful` is often recited collectively when someone is ill or in trouble.

One can attempt to take one`s share of the attributes of God, according to one`s capacity. If a person wants his share from the name `Al Rehman`, the `Most Merciful`, he should start practising this attribute by becoming more merciful towards other creatures. On the other hand, if he practises its remembrance and keeps reciting Ya Rehman, he will find that God will start becoming more merciful towards him. So he will end up becoming merciful and at the same time will enjoy the mercy of God.

This creates a link between this attribute and the human soul, which develops under its influence. The desire to move closer to God, Who is perfect and is the Truth, also increases.

Some of Allah`s names are also granted to the Prophet in the Quran (9:128), such as `Aziz`, (`Eminent` or `Mighty`), `Rauf, (`Affectionate`), `Hadi` (Guide), and `Raheem`, (`Merciful`), since his was the being closest to God in the history of creation.

According to the Sufis, the truth of God`s Essence, or `zaat` cannot be mastered. But one can try to acquire one`s share of His attributes and achieve closeness, first to the angels and then to God, by reciting and practising them.

Those who progress to great heights can reach the stage when they become masjud-i-malaik, or those to whom even the angels have to prostrate before, as in the case of Adam. Since ultimate perfection is limited to the One and Only God and other things can be perfect only in relation to Him, the quest for acquiring and benefiting from some of the attributes of God is a quest for the path to perfection.
The writer is a scholar of the Quran, and writes on contemporary issues. nilofar.ahmed58@gmail.com

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Think 100 times before you take a decision, But once that decision is taken, stand by it as one man.

HISTORY affords us a mosaic of human activity. The humancivilisation as we know it today appears to have evolved from the simple harpoons of the hunting bands to the ever-growing complexity of our contemporary machine civilisation. The march seems to be ceaseless and continuous.

This multi-colour mosaic of history is etched with cultural images of the rise and fall of empires established across the globe. Empires are the highest cultural forms of civilisationmaking ability. They are significant because they invest symbolic meaningfulness in human activities. In pyramids, temples, mosques, skyscrapers and churches, synagogues and monasteries, we witness the zeitgeist frozen.

The worldviews which inspired human souls are littered in broken palaces and abandoned gardens. The great cities of the world stand oblivious from human memory, where once glory, dance, music and laughter reigned supreme. What causes the rise of great `empires`? The pattern is simple and unmistakable.

Human society experiences the birth of a great soul, followed by a profound idea. This creative synthesis leads the unleashing of collective will to move and transform society and nature. This is then followed by the growth of cultural activities of city-building and architecture, agriculture, industry, literature, arts and music. Finally the new civilisation expands and colonises the neighbouring societies. This then translates into the myth of super-civilisation of the times, which does not allow sharing and cooperative social living with the neighbouring civilisations.

This produces conditions of war, conflict and perpetual fight for domination over weaker cultures.

But this zeal of dominant empire to conquer and dominatealso jeopardises its own existence. The point of no return thus reaches for the dominant empire to wither away to where its predecessors lie buried.

Paul Kennedy writes that when a great empire loses balance between butter, guns and investments it is then time for that power to say adieu on thetheatre of world history. Military overstretch, he further asserts, creates an economic mess culminating in eventual downfall of the great powers. The power once praised becomes a casualty in the hands of depleted resources. This directly makes the law of decline operative on a particular empire.

We just have to look at the Ottoman, Mughal and the British empires. They all bear testimony to this historical insight of Paul Kennedy. On the road to decline one finds signposts of Rhode islands, Marhatta lands and the Nazi fury. Every empire at its zenith becomes a victim of its self-delusional historical immortality. Yes, they do achieve immortality but only in motheaten history journals of libraries.

Arnold Toynbee comes up with another interpretation of the ultimate demise of empires. He says that every empire at its time of glory is faced by an `internal proletariat` which challenges its mighty power and hold on world resources. This conflict with internal proletariat weakens the might of the empire and we witness its eventual decline.

There are two more great historians who have tried to explain empires: Oswald Spengler and Ibn-i-Khaldun. Spengler looks at the empire as one of the cultural-expression form of human creative energy which is bound to wither away after fulfilling its eventual destiny. Civilisation as its frozen product needs to be appreciated and enjoyed. It is a continuous cycle of rise and fall; there is no metaphysical mystery in it.

Ibn-i-Khaldun looks at the problem in a psychological-cultural context. He asserts that when a `group-feeling` becomes strong enough in a human group, the empire is bound to rise. When this group-feeling gradually weaken due to luxuries of civilised life in cities, the empire gradually steeps in decline. However, he makes the observation in line with Spengler that the `rise and fall` is a cyclical process. It takes approximately 300 years for a dominant empire to decline and decay.

There are profound insights in the observations of these great minds. What are we doing when we are on the `rise` as individuals? Are we aware of our eventual decline and decay? If we are conscious of our decay, how are we leading our lives? Do we share our intellectual, financial and personal resources for the well-being of our fellow human beings? Or do we consume and then perish leaving our bank accounts to be plundered and consumed by others? Do we share our extra piece of bread with a hungry person? Are we ready to share our clothes, shelter and knowledge with those who do not own these things? Are we ready to listen to the cries of the depleting ecological system and its consequences? Are we ready to change and listen to our hearts and stop killing innocent human beings who do not agree with our worldviews? The human civilisation today is faced with global challenges and if we do not respond responsibly and intelligently, we are doomed as the human species. No history shall inherit our world.
The writer is a social scientist based at the School of Business and Economics, University of Management and Technology, Lahore.

ahmadelia@gamil.com

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Think 100 times before you take a decision, But once that decision is taken, stand by it as one man.

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.
nilofar.ahmed58@gmail.com

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Think 100 times before you take a decision, But once that decision is taken, stand by it as one man.

Social ethics in Islam
Amin Valliani | Opinion | From the Newspaper
30th Dec 2011

EVERY human being is connected with Allah spiritually. However, in this material world, we also get ourselves connected with other entities, such as parents, family, community, society, country, etc. As time goes by, new connections are added at every new stage in life.

The ethics of connectivity with others has deep spiritual roots in religion. Its understanding makes our lives happy and more comfortable. We live, move and have our being among these relationships and sometimes our existence depends partially or fully on them. Our day-to-day condition — happy or otherwise — is also subjected to the interaction with these relationships.

Every entity with which we are connected, entails certain rights and responsibilities. We are to fulfill these to maintain a kind of cordiality in relationships. The teaching of Islam encompasses the whole life; it guides us first to fortify our spiritual bond with Allah. This is fundamental and the core of Islam’s overall message. Every individual is supposed to strengthen the spiritual link with Him by continuous remembrance of His existence. One has to keep one’s mind and thoughts towards Allah to earn His blessings.

Similarly, Islam encourages us to maintain happy relationships with other fellow beings. It urges civility, humility, tolerance and straight dealing with our fellow beings. These values subordinate the self and emphasise the others and are essential for cordial and peaceful coexistence in society. Islam is a religion of peace which can only be realised when an individual has happy relations with others.

The Holy Prophet (PBUH) likens Muslim brotherhood to a building composed of bricks. Every brick is joined and connected with other bricks, thereby fortifying the building. The Prophet started his mission of preaching Islam by inviting his relatives to it first. Though his relatives did not all respond positively, his invitation indicates the weight he gave to relatives.

When he established himself in Madina, he tried to conclude peace agreements with many tribes, such as those of the Jews of Madina, the Christians of Najran, and the Makkans at Hudaibiya. He dispatched emissaries to rulers of far-off lands such as Rome, Iran and Abyssinia inviting them to peace and good relations with them.

We come across a number of verses in the Quran, directing us to fulfil the obligations to those we are connected with. The Quran says: “And do not forget liberality between yourselves. Truly Allah is all-Seer of what you do” (2:237). Verse 4:36 also enjoins us to “worship Allah and join none with Him in worship, and do good to parents, kinsfolk, orphans, Al-Masakin (the poor), the neighbour who is near of kin, the neighbour who is a stranger, the companion by your side, the wayfarer (you meet), and those (slaves) whom your right hands possess. Verily, Allah does not like such as are proud and boastful.”

There are numerous factors that can imbalance relations in society and Islam forestalls them. Greed for material wealth is one such impediment that causes fissures among close relatives. A greedy person usurps the other’s property unjustly; therefore, Islam directs us: “And eat up not one another’s property unjustly” (2:188).

Another factor that is likely to affect good relations is differences in opinion. Sometimes we have differences with people around us, but these should not be made a matter of ego and waiting for the other party to take the initiative to normalise a relationship. We must understand that coming to terms quickly after differences brings us peace and serenity.

Islam allows a diversity of opinion; this existed among the Prophet’s companions. Friction among close relatives is part of human nature but one needs to be watchful that these do not reach a point of no-return. Islam does not give importance to difference of ethnicity, caste, status and language, etc., as all such factors cause cracks in happy relations in society.

A balanced approach in maintaining worldly relations is the right course. Unnecessary intrusion in the affairs of others also affects relations. Nobody likes meddlesome behaviour, therefore, one must be careful to not overreach. Over-engagement and unnecessary intrusion in the affairs of others are portents of a darker scenario.

Presently, we face a situation that can best be described as being stuck between the devil and the deep sea. We give importance to material wealth and social status. Our modern culture has promoted isolated living. We live behind closed doors with little interaction with neighbours, relatives and other members of society. Everyone has become individualistic, focused on self-interest alone most of the time.

It is generally observed that residents of, say, an apartment block do not care for others when they park their vehicles and block common passages. Some throw trash from their balconies and others do not pay their monthly maintenance charges regularly. Similarly, a teacher who is supposed to build the future can be found involved in self-service. A student who will manage a future society is unaware of his responsibility. A doctor who is to assure his patient’s health can be found making money alone. Thus few think of their social responsibility. This negligence can lead to fissures and unbalanced situations in society.

For a human being as a social animal it is important to feel a close connection and mutual empathy; however, this seems to be on the decline due to excessive materialism and the self-centred approach of modern urban living. In order to achieve a worthy lifestyle, we have to follow the teachings of Islam, i.e. treating well those with whom we are connected. Everyone should feel responsive to and respect the rights of others.

The writer is an educationist.

amin.valiani@itrebp.org

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Real richness is that you are so expensive that no one can buy your character.

Of economic justice

Asghar Ali Engineer
Friday, Jan 06, 2012

JUSTICE is one of the central values in Islam, and any economic system not based on justice is unacceptable. The Quran emphasises distributive justice and lends unqualified support to weaker sections of society, whom it calls mustadifun; it condemns the arrogant ruling classes (mustakbirun) that suppress the weaker sections.

I was inspired to write this piece by the recent Occupy Wall Street protests in America for economic justice, which also spread to Europe. They have raised the slogan, ‘We are 99 per cent’, and leaders of the movement say that just one per cent of Americans have concentrated all the wealth in their own hands, depriving 99 per cent of their rights. People wearing badges with the slogan gather at Wall Street in New York and financial hubs in Europe.

In America, a fortress of capitalism, profit is the only sacred word and distributive justice a dirty one. Freedom there is
considered a fundamental value but it is hardly inclusive of freedom to be a socialist, much less communist. It is from this milieu that this movement has started demanding distributive justice and opposing the concentration of wealth in a few hands.

It is interesting to compare the present-day economic situation with what was happening in Makkah before Islam. As a centre of international trade and finance, Makkah was where tribal chiefs had formed a monopoly over trade to accumulate wealth, neglecting all morality and the weaker sections of society. Much like in our own times, when globalisation and economic liberalisation have allowed a few people to accumulate wealth, in pre-Islamic Makkah polarisation between the rich and the poor had increased, leading to social tensions. These were explosive, as very vividly described in the Quran.

Surah 104 points to ‘one who accumulates wealth and counts it again and again and thinks that this wealth will make him eternal. But surely he will be thrown into hutumah.’ What is hutumah? ‘It is burning fire which will engulf the heart…’ In another Makkan surah, the Quran says, ‘Don’t you see the man who belies Deen? It is this man who pushes away the orphans and does not induce people to feed the poor, and deprives people of their small needs’ (107).

Pre-Islamic Makkah was a centre of world trade as most international caravans laden with luxury goods passed through that city. The tribal chiefs, who first acted as guides for crossing the vast desert between Makkah and the Roman Empire, became expert traders. They were greedy for more and more wealth and sought more and more profit.This obsession with profit-making kept them so engaged that in Surah 102 the Quran says, ‘Your riches have made you quite negligent of your studies till you visit your graves’. While this dominant section of Makkan tribal chiefs was becoming super rich, the poor, the
orphans, the widows and the slaves were totally neglected and exploited to accumulate more riches. The victims of the traders’ greed were leading lives of abject poverty and deprivation. Nothing moved the rich whereas there was earlier no concept of the poor in a more equitable tribal society.

It was against this background that such verses were revealed in the Quran. Justice, moreover, is so central in Quranic ethics that Allah’s name is Adil and the Quran says, ‘Do Justice, it is closest to piety’ (5:8). The complete absence of distributive justice and concentration of wealth in pre-Islamic Makkah can be compared with what is happening in America. Wealth has become so concentrated in the hands of one per cent that 99 per cent are feeling the heat, losing jobs and fearing starvation — in America, where people had forgotten what a life of poverty was.

It is under these circumstances that this movement has started and people are protesting on Wall Street and at other such financial hubs. Of course the western media is not too interested in such movements, which expose the weakness of capitalism. Only occasionally are a few compelled to write about it, without making it too visible in the print or electronic media.

Compared to this state of affairs, pre-Islamic Makkah had no democracy nor awareness about one’s rights; neither did it have a democratic system in place, and so the only way to make people aware of their rights was through divine revelation. Hence the Quran, an instrument of divine revelation through Prophet Muhammad (PBUH), was revealed. It condemned the concentration of wealth in a few hands and large-scale deprivation of people. The cited Quranic verses created awareness among the faithful about distributive justice.

The Quran is in favour of leading a need-based life and opposes all greed or a luxurious lifestyle. It clearly enjoins to give away what is left with one after fulfilling one’s needs (the Quran calls it afw). However, Muslims, except the followers of the Prophet (PBUH) during his lifetime and a few thereafter, never practised it. Many companions of the Prophet (PBUH) considered it sinful to drink water in a gold or silver vessel. But such scruples were short-lived in Muslim history.

If Muslims had taken the Quranic verses seriously and put them into practice they would have been the role model for the world for introducing a distributive justice system and a conflict-free world; a world without wars and bloodshed, a peaceful world where everyone would have felt secure, a living paradise on earth. But capitalism, in order to make the lives of a few plentiful and wasteful, has made it a living hell for many today.

The writer is an Islamic scholar who also heads The Centre for Study of Society & Secularism, Mumbai
Of economic justice | Opinion | DAWN.COM

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Remembrance or `zikr`

Nilofar Ahmed
Friday, Jan 13, 2012

THE word zikr has been used innumerable times in theQuran with various meanings. It can mean remembrance, or remembering God through the recitation or repetition of one or more of His names, or some verses or parts of the Quran, or through praying for blessings on the Prophet (PBUH).

Salat or formal prayer has also been referred to as zikr. Zikr also means `sincere advice`, (3:58), both when it is given and followed. Each zikr has its own beneficial effect. The negative energy of Satan`s actions and efforts are also countered by the positive energy of zikr.

Everything in this world sings the praises of its Lord, the living with their tongues, the non-living with the tacit acquiescence of their condition: `The seven heavens and the earth, and all those who are in them, sing His praises. There is nothing (in the universe), which does not sing His praise, but you cannot comprehend it` (17:44).

The angels praise Him (2:30). The birds, trees and hills would join Prophet Dawood in glorifying his Lord (34:10). Since human beings and jinns have been given free will, they do not instinctively sing God`s praises.

According to the Sufi teachers, remembrance of God can be divided into two categories, direct and indirect. The first involves calling out to God by repeating a word or a formulation that pleases God. This kind of zikr is relatively easy, for it is restricted to repetition.

If the practice continues, the heart takes over and starts doing the zikr automatically. Indirect remembrance is more demand-ing, for every word and deed is now done constantly, in accordance with the pleasure of God. The conscience is now the guard as well as the guardian, self-sufficient in its duty of keeping the person rooted to praising God.

The purpose of life is to first acknowledge the Highest Truth of the existence of the One God, and then to remember thisTruth, day in and day out, progressively with one`s tongue, heart, thoughts, actions and finally one`s whole being. The person who has reached this state can be described as muttaqi, meaning pious or God-conscious or one `who loves God so much that he is afraid to displease Him`.

The Sufis think that peace comes from within the heart, regardless of what is happening outside. Those who keep running after worldly pleasures reach a point when they realise that all this success has not brought them any contentment. It is said in the Quran `Alaa, bezikrillahe tatmainnul qulub` `Indeed, in the remembrance of God is peace for the hearts` (13:28); and also, `Fazkurni, azkurkum` -`remember Me, and I will remember you` 2:152).

In Surah Al-Ahzab is found a list of men and women who have 10 good qualities. The most important are `…the men who remember God a great deal and the women who remember Him, God has prepared for them forgiveness and a great reward` (33:35). In the spiritual realm, both men and women have the same goals and the same rewards.

According to a hadith, the Prophet (PBUH) said, `Allah says, `I treat My servant according to his opinion of Me and I am with him when he remembers Me; if he remembers Me privately, I remember him privately and if he remembers Me in public, I remember him in a better gathering (of angels)“ Bukhari.

Of the innumerable formulae for Allah`s remembrance, many are found in hadith: `He who recites, `Subhan Allahae wa behamdehi` (`Allah is free from imperfection and for Him is all praise`) 100 times a day, will have a great reward` (Bukhari).

The Tasbih Fatimah was taught by the Prophet to his daughter: 33 times Subhan Allah (`God is free from imperfection`), 33 times Al-hamdo Lillah (`all praise be to Allah`) and 33 times Allaho Akbar (`God is the greatest`); according to another narration, the last mentioned is to be recited 34 times (Bukhari). This zikr, when recited after prayers, brings great spiritual benefits and, as taught by the Prophet, could also be a substitute for charity for those who cannot afford it.

The Prophet said, `The best way to celebrate the remembrance of Allah is to say, `La ilaha illallah“ (`There is no deity except Allah`Tirmizi). The Prophet asked Abu Musa to recite,`La hawla wa la quwwata illa billa` (`There is no change of condition, nor power, except by Allah`Muslim). The fourth Kalima, recited 100 times a day, will provide protection and have an immense reward (Bukhari). There is a tradition of reciting the Ayat-ul-Kursi (2:255) to invoke protection.

There are several hadiths about the excellence of performing zikr in a congregation. The Prophet said, `When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), Allah`s mercy envelops them, tranquillity descends upon them and Allah makes a mention of them before those who are near Him` (Muslim). Istighfar, or asking for forgiveness, can keep punishment at bay from a whole nation for, `God is not going to bring down His wrath on them when you (Muhammad) are amongst them. And neither is God a giver of punishment when they ask for forgiveness` (8:33).

One could go on endlessly about zikr. According to the Quran, `If all the trees on earth were turned into pens and all the seas into ink, with seven more seas to supplement it, God`s words would not be exhausted, for God is the Eminent, the Wise` (31:27).

The writer is scholar of the Quran and writes on contemporary issues.
nilofar.ahmed58@gmail.com

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Pluralism in Islam

Muhammad Ali
Friday, Jan 20, 2012

WHILE Islam stresses on the unity of humanity, it also recognises human diversity and gives valuable principles to deal with ethnic, racial and religious differences in society.

However, this pluralistic dimension of Islamic teachings has received little attention in our time despite its vital significance for society. In today’s globalised and sometimes polarised world, there is a dire need to understand the pluralistic perspectives of Islamic teachings in order to develop an environment of peaceful coexistence and harmony in society. There are many examples in the sources of Islamic teachings and history to understand the pluralistic perspective of Islam.

There are several verses in the Quran that underline human pluralities, such as social, biological and religious differences.
According to the Quran, all human beings are from the same soul but they have been created with differences. The following verse beautifully depicts human plurality: “O humankind We [God] have created you male and female, and made you into communities and tribes, so that you may know one another. Surely the noblest amongst you in the sight of God is the most God-fearing of you. God is All-Knowing and All-Aware” (49:13).

The verse reveals that diversity is a natural part of human society and important for human identity. The nobility of a human being depends on one’s actions and Allah is the only one who can judge the piety and nobility of a human being. The Quran highlights the plurality of religious communities too. It says that Allah has purposefully created different communities, or else, he could have made all humanity one community.

Allah says, “For each [community] We have appointed from you a law [-giver]) and a way. Had God willed, He could have made you one community. But that He might try you by that which He has given you [He has made you as you are]. So vie with one another in good works” (5:48). By recognising the plurality of faith and communities, the Quran teaches us not to impose one’s faith on others; rather, it urges to tolerate the differences: “Let there be no compulsion in religion” (2:256); and “To you is your path [religion]; to me mine” (109:6).

Hence the teachings of the Quran are very clear on plurality in human society. The life and the teachings of the Holy Prophet (PBUH), too, provide the best examples of the pluralistic approach and practices in Islam. Historically, there are many instances where the Prophet showed exceeding tolerance and respect for the people of other faiths and dealt respectfully with his opponents.

For instance, when a prominent Christian delegation came from Najran to engage the Prophet in a theological debate in Madina, its members were not only invited to live in the Prophet’s mosque but also allowed to perform their religious practices inside the mosque. Similarly, during the famous treaty of Hudaibiya, the Prophet showed a highly pluralistic approach while accepting the apparently bitter demands of the Quraish without the latter’s recognition of his prophethood.

The event of the conquest of Makkah was another instance of the Prophet’s pluralistic and humanistic approach. After the conquest he not only granted amnesty to the people of Makkah but also declared the house of his bitter opponent Abu Sufyan as a place of asylum and peace, regardless of who accepted Islam and who didn’t.

There are many other instances in the life and the teachings of the Holy Prophet which can help us understand Islam’s recognition and respect for pluralism in society. These teachings and practices are a source of inspiration for human civilisation for all time to come. It is evident that in the 1,400-year history of Islam, whenever Muslim societies flourished and set up highly developed societies, pluralism was a key characteristic of those societies.

The Abbasids’ Baghdad, the Fatimids’ Cairo, not to forget the Umayyads’ Cordoba, became centres of excellence by welcoming and nurturing the best minds from different regions, backgrounds, faiths, etc. Consequently, these dynasties through their pluralistic mechanisms developed powerful and vibrant civilisations.

Today, we live in a globalised world where modern communication technology has brought different nations closer; however, this process has also created tensions amongst nations as well as within their respective societies. This situation demands adhering to Islamic teachings and ideals which helped set up pluralistic societies in the past.

Pakistan is a country where diversity of its citizens is a basic fabric of its society in terms of their varied ethnicities, cultures, languages, faiths, interpretations of the same faith and so on. Sometimes this diversity may lead to polarisation and become a challenge to manage. It is, therefore, important to recognise this diversity as a living reality and respect it rather than try to eliminate it under one or the other forced ideology.

To manage the differences inherent in a society there is a dire need to understand Islamic teachings regarding the admissibility of pluralism. Doing so can transform our society’s diversity into a strength and help develop an environment in which differences amongst communities are owned, respected and celebrated rather than denied.

The teachings and the history of Islam give us the best principles and practices. Keeping in view the realities of today’s world and, particularly of our own country, it is imperative that we understand the pluralistic ideals and approaches that have the full sanction of Islam. Sincere efforts are needed to make the pluralistic teachings of Islam a part of the individual as well as social life in order to shape and sustain a peaceful society.

The writer teaches at a community institution in Karachi
Pluralism in Islam | Opinion | DAWN.COM

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Governance in Islam

Jan 27th 2012

EVERY state has to work out its own rules for good governance, according to the needs of the times. But there are certain fundamental rules and principles, laid down by the Prophet of Islam (PBUH), which can be incorporated into any book of ethics, or even a constitution, anywhere in the world.

They give us some of the basic bricks of the foundation on which to build society. A careful reading of the documents and political arrangements of the time of the Prophet, such as the pact of Madina (623 CE), the peace of Hudaibiya (628 CE), the sermon at the conquest of Makkah (630 CE) and the last sermon (632 CE) addressed to Haj pilgrims, bring out some salient points. They spell out the basic values that should be acquired, concepts that should be understood, examples that should be followed, precedents that should be emulated and principles that should be developed to suit our times.

Firstly, the Prophet did away with the concept of the divine power of kings and rulers and the belief that they could do no wrong. This meant rejection of dictatorship and preference for democratic practices. He considered the ruler to be the khalifa, or deputy of God on earth, elected to carry out the will of God.

It was a position of responsibility towards God and His creation, humanity and nature. This concept allowed even a poor old woman to challenge the khalifa in Hazrat Umar’s time, and for the khalifa to be humble and sincere enough to retract his own suggestion.

The bai’at, or oath of allegiance, taken at the hand of the leader whom one would like to lead, was conducted by the Prophet.
Women had as much right to give their vote of assent as did the men (60:12). It was only subsequently that Muslims turned to kingship and dynastic political set-ups.

The Prophet taught coexistence with followers of other faiths. According to the pact of Madina, he united the various tribes of religious groups: Muslims, Jews and Christians into a single community, the ummah. The political rights and duties of non-Muslims were declared to be equal to those of Muslims at Hudaibiya.

The Prophet introduced moral values into politics. Those who took up an official post were not supposed to do so for self-aggrandisement, or looting and filling their own coffers with public money, but to do an honest job and to serve the public in all spheres which needed attention.

The provision of justice was institutionalised. Seeking or meting out justice, instead of being the prerogative of the victim, his family or his tribe, became the collective duty of the ummah or the state. It was also stipulated that the criminal alone would be responsible for his crime. Consequently, unbridled revenge was controlled, laws were codified and a basic judicial system was developed in which no favouritism was tolerated.

It was agreed that the whole community would unite against anyone who spread injustice, enmity, sin or corruption.
Everyone would be obliged to keep their word and also to protect anyone who was attacked and to cooperate in any pacts made collectively. Today, since the most powerful are the most corrupt, people are afraid to stand up for a good cause. But if people could unite, the corrupt could be turned into the weak and the honest would become powerful.

Contrary to the orthodox view, the concept of social insurance was introduced by the Prophet. If a person was caught in a difficult situation due to having to pay ransom or blood money, his tribe was made to pool resources and come to his rescue.
Today, this concept can be broadened to cover health, accident and other unforeseen circumstances from which it becomes impossible for people of modest means to recover.

A concern was shown for the weak. The poor and the marginalised were given the same rights as others: if they gave protection to anyone they wished, the whole community would have to honour their word. Accordingly, today, a poor person would be able to stand for election, acquire an important post and get justice when wronged, even against the most influential and the powerful.

No individual or group had the right to start a defensive war, or jihad, without the permission of the head of state, who would have to be a righteous person, aware of all the rules and conditions which govern the concept of jihad.

Equality was emphasised. It was agreed that the criterion for honour would not be colour, caste, gender or tribe, but piety or God-consciousness: “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 God-conscious” (49:13).
In secular terms, piety could be interpreted as the spotlessness of a person’s character, in personal as well as public life.

The Madina pact gave the people a new perspective on unified culture and dealings with people outside their own family, religion or tribe. The needs of every class and individual, with regard to justice, peace, tolerance, freedom, including freedom of religion, were met.

Modern-day Muslims have strayed from these ideals. There is a need for citizens, as well as aspiring young politicians, to examine these values and to try to include them in the laws; to inculcate and practise them in everyday collective life.

The writer is a scholar of the Quran and writes on contemporary issues: nilofar.ahmed58@gmail.com

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