The Allure of Sufism

By Asghar Ali Engineer
07, September 2012


Some friends often ask why I so strongly support Sufi Islam when many Muslims not only disapprove of it but even call it deviation from Islam.

My simple answer is that Sufis love Allah, not fear Allah. Love is the central doctrine for them. Sufis like Muhiyeddin Ibn Arabi who espoused the school of Wahdat al-Wujud demolished all walls of separation between one faith and another and made love of all human beings the base of their religion. Ibn Arabi went to the extent of saying “hubbi deeni wa shari’ati” i.e. love is my religion and my Sharia.

It is a very meaningful statement for those who believe in humanity and want to build human civilisation on love, not hatred. Love not only leads to tolerance but also demolishes all movements based on extremism and exclusive truth. One who loves all of humanity always adopts an inclusive approach and feels the truth cannot be the monopoly of some exclusive group.

Sufis in that sense are far more democratic with their pluralist approach. They feel Allah has created diversity and we must respect diversity as Allah’s creation. One who has a doctrinaire approach believes in exclusivity and disparages diversity as for him diversity negates the concept of exclusive monopoly of truth by one group. And if the truth is not an exclusive monopoly, no one community can be privileged as possessor of the truth.

Moreover, Sufism is based on a deep spiritual approach and on looking into one’s inner self. Spirituality is like an ocean and narrow identities are like small rivers bounded by banks and their course predetermined. Spirituality is therefore far more inclusive. In fact it is inclusive of several rivers which all merge into oblivion. Only the ocean remains. Maulana Rumi, when asked what his identity was, replied “love” as love is inclusive of all identities.

Now the question arises, what is love? Often we think we possess the one whom we love. In fact such sense of possession is the very negation of love. We must respect the dignity and integrity of the one we love and that is possible only when we concede full freedom to that person. Where there is a sense of possession we deny freedom to that person. Thus when a man thinks he loves a woman his love cannot be genuine unless he allows her full freedom and respects her dignity and integrity.

For Sufis too, love of humanity is based on these principles and they respect the dignity and integrity of all faiths which are sincerely held by any human being or a community of human beings provided these faiths are sincerely held.

Also, love cannot be genuine unless it is pure and purged of all traces of selfishness and personal desires. All selfish desire has to be renounced to make love genuine and hence Sufis talk of tark (renunciation) and the highest degree of this is described as tark-i-tark (renunciation of renunciation).

Thus a Sufi renounces his material comforts and selfish desires for the sake of Allah whom he/she loves intensely. Sarmad Shaheed was beheaded by Mughal emperor Aurangzeb as he would not recite the Islamic kalima, La ilaha il lallah (there is no god but God) but only La ilaha (there is no god). Before his beheading he was asked why he didn’t recite Il lallah (except one God). He replied “how can I say Il lallah when so many gods of desire are still in my heart?”

In so doing, Sarmad maintained that when so many idols of desire were still in his heart, how could his love of Allah be sincere and genuine? Hence a true believer or lover of one God has to purge all idols of desire installed in one’s heart.

The lowest degree of love is one which is polluted by selfish desires and the highest degree is one which is purged of all desires.
Thus great Sufi saints who renounced all desires (though living in this world and involved in all its affairs) managed to achieve the purest form of love.

Some people reject Sufi Islam saying they disapprove of invoking Sufi saints for achieving some personal desire and overcoming troubles. But I am not concerned with this invocation or intercession. I accept Sufi Islam for its adherence to love in its truest form and selfless love of entire humanity in all its diverse cultural manifestations.

Invocation of Sufi saints or seeking their intercession can be seen as a human weakness. In fact Sufi saints believe that total submission to Allah — the beloved — is part of their love of Allah. They also call it tawakkul i.e. total trust in Allah as He does whatever He does, for the good of His servant. A lover has to accept the will of his/her beloved having full faith in the latter.

One may say there is a contradiction here. Well, human behaviour has to bring about reconciliation in what appears to be a contradiction. Submission here does not mean submission without efforts. Amal (action, effort) is a vital part of human existence and one has to make constant efforts to overcome contradictions and conform to the fundamental values of one’s faith.

One has to make constant efforts to uphold values and curb desire, anger and greed. It is an absolute requirement of love and of relating to the beloved.

The writer is an Islamic scholar who also heads the Centre for Study of Society & Secularism, Mumbai.

Learning from life
Amin Valliani
14, September 2012

HUMAN life is a great and noble gift from the Almighty with a purpose to be realised.
Life provides us many opportunities to interact with others. During these interactions, one comes across many problems and difficulties. They occur every day for everyone around the world. It is nature’s way of imparting lessons to human beings till one learns the meaning and discovers the purpose of life.
Nature does not overburden anyone beyond his or her capacity. The Quran says that Allah burdens not a person beyond his scope…. (2:286).
In present-day society, we face numerous problems. In fact, facing problems and challenges makes us strong, courageous and opens doors for our development.
The solution of problems depends on the mindset of an individual. Some tackle problems emotionally on the spur of the moment while others prefer the use of the intellect. Those who resort to emotions to solve their problems are mostly sentimental people. Emotions are part of the human make-up; they arise spontaneously. Therefore, the wise do not consider emotions to be the right guide to solving problems unless rightly trained, properly managed and correctly used.
There are a number of verses in the Quran which hint at the emotions latent in human behaviour. For example, the Holy Book says that man is ever more quarrelsome (18:54). A person quarrels when he is overwhelmed by uncontrolled emotions, which he regrets later. Similarly, the Quran says that man is ever hasty (17:11). Haste and knee-jerk decisions are the distinctive features of a sentimental person.
However, at the same time, man is also a rational being. Islam appreciates those who solve their problems by using their intellect. They think over and negotiate all the circumstances adequately, correctly and with Allah’s help arrive at a just solution.
They have recourse to their past experiences, knowledge and suggestions from others. We have ample examples from the life of the Holy Prophet (PBUH) who preferred the use of intellect to find solutions to problems. At the outset of every crisis, whether it was the battle of Badar or of Uhad, he discussed the issue at length with his companions before taking a final decision.
The Quran mentions the story of Hazrat Ibrahim’s nation, which disputed with him on their practice of idol worship. Yet Hazrat Ibrahim dealt with the situation intelligently and with Allah’s blessing and guidance (6:80).
These are some of the examples inviting us to use intellect in seeking solutions to problems. We are here on earth for a limited period. We cannot escape the troubles of material life. But we can avoid emotional outbursts, especially when confronted with problems.
Encountering problems, facing challenges, assessing situations and responding to crises requires rational thinking. This entails calmness, flexibility, creative thinking and generating ideas, breaking deadlocks, forming strategies and going for lasting solutions.
We live in a turbulent society where the crime rate is extremely high and threatens the very fabric of society. Many crimes, such as ‘honour’ killing, acid throwing, vandalising others’ properties etc., are the direct or indirect result of negative emotions.
They ruin peoples’ lives.
Therefore, what is needed, along with the enforcement of the law, is a serious change in society’s attitude. It must embark upon embracing rationality — a core element of Islamic teachings in all spheres of life.
Last year, a fire engulfed a big market in Karachi where a number of shops were burnt to ashes. It was a devastating blow for all those who had shops in the market. Their future presented a bleak scenario. However, everyone whose shop was burnt did not respond to the challenge in the same manner.
One shopkeeper arranged for money to restart his business after renovating the shop while another closed down his business.
Similarly, one of the shop owners fell seriously ill as a result of stress. Others adopted the route of litigation and ultimately gave up. Thus everyone went his own way. But the question is: what is the best course of action to adopt in a worst-case scenario?
The answer lies in fluidity rather than rigidity. Let pragmatism govern our life rather than emotions in such situations.
Our education system does not prepare students to tackle problems rationally, nor does the home environment involve children in reason-based problem-solving. One can observe fraught situations in playgrounds, streets and neighbourhoods where children get into altercations while playing. In some cases, parents involve themselves in their children’s wrangling.
Demonstration of emotions in such a situation makes matters worse and creates permanent hostility. The Holy Quran is very emphatic in this connection. It says: “O you who believe! Ward off from yourselves and your families a Fire (Hell) whose fuel is men and stone….” (66:6). Therefore, it is important that parents should provide essential education, training and a good home environment to their children where reason takes precedence over petulance.
Life is a bumpy road with many ups and downs. It can be peaceful at one point and troublesome at another, and it has many faultlines and grey areas. Therefore, it is the responsibility of parents to make their children aware of the vicissitudes of life.
It is not a bed of roses all the time, but we have to live our life to the full. Living fully means that we have to learn from the lives of all peoples — present and past — as everyone’s life provides many points to learn from. But we must remember the Quranic words in which Allah says, “Do not be weak and ask (others) for peace…. Allah is with you and will never decrease the reward of your good deeds” (47:35).
The writer is an educationist.
amin.valiani@itrebp.org

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-Verily, His command, when He intends a thing, is only that He says "Be!" - and it is! (Al-Quran)

The assault on coexistence
By M.J. Akbar

21, Sept 2012

WHAT is common between the criminal complaint against Rabbi David Goldberg for circumcising Jewish boys in Hof, Germany; the ban on minarets in Switzerland; the continual attempts by some European publications to offend Muslims; the attempt to convict a young Christian in Pakistan for blasphemy she did not commit; an attack on a mosque in Missouri, US; or, most vicious of all, the recent film that injects lies and malice into public discourse through veins nourished by hatred? Each one is not designed to destroy the existence of the `other`. Their purpose is to poison coexistence, the fundamental basis of civilised living. Anger is not always illogical, but there is no rationale that can justify each of these instances.

Rabbi Goldberg was not trying to circumcise Christians; he was practising his own faith. To target minarets as a cultural crime in an age of skyscrapers is manifest prejudice, of the sillier sort.

Provocative European publishers are not defending freedom of speech, which is their much-advertised explanation, since nowhere in the democratic world does the right to publish include the leeway to libel or defame, particularly when a lie can lead to public disorder.

The Pakistani child was a victim, not a perpetrator of fanatics who wanted to punish her and her kin for protecting Christianity in their theocratic environment.

The bilious film about the Prophet of Islam (PBUH)was not made by a filmmaker, but by a bigot determined to provoke a violent reaction that would confirm in many innocent or naïveminds the image of Islam as a fountainhead of violence rather than what the word actually means, which is peace. The barbarians who killed four American diplomats in Libya duly obliged: hatred breeds hatred in an escalating cycle.

Even the most dramatic example of pure, unadulterated terrorism, the destruction of New York`s twin towers on 9/11, was initiated not to destroy America`s existence, which is impossible even within the mindset of a maniac, but to breach an emerging international order founded on mutual respect, and the equality of nations.The planes that headed towards the White House and Pentagon were not ferrying troops who had been ordered to conquer Washington. Their purpose was to generate fear, hostility and war between the two largest religious communities in the world.

They succeeded, but to an extent far lower than the expectations of terrorist masterminds, and yet far more than the young 21st century could stomach.

The price has been high. The Mumbai terrorist attacks in November 2008 had a dual objective: to warp the IndiaPakistan engagement, as fragile as it might have been; and to incite violence in India between Hindus and Muslims. It is satisfying to report that the second wish failed spectacularly because Indians understood that such discord would mean a victory for terrorism.

The most interesting aspect of this worldwide shadow war is that both the self-appointed commanders and their terrorist troops are almost wholly civilian. We are witnessing a rare phenomenon: people outside the power structure, working largely (but not always) on their own, can do more damage to social harmony than powerful regiments led by dictators, presidents or prime ministers.

There are governments, of course, who are tempted to dip their hands in the sewer for political gain; and you can never rule out the unintelligent intelligence agency which believes in a strategy of destabilising civilian populations. But governments have not, exceptions apart, been in the forefront of these battle lines.

Whatever their nature, despotic, democratic or in-between, governments know that fomenting terrorism debilitates the personal and institutional advantages of being in power through blowback damage. Even when legitimate armies are put on the field, governments calibrate the conflict.

When governments fall into the grip of radical ideologues who have left common sense at the club bathhouse, the damage is startling, as was evident during president George Bush`s Iraq war.

The most dangerous of today`s conspiracies are being manufactured in small rooms lost in the labyrinths of a big city by men who will not become internationally infamous unless they succeed. We do not know how many 9/11s or Mumbai attacks have failed, but just the thought is sufficient for a shudder.

Failure is not any hindrance to fanatics. They are now being lured by the siren outreach of a miraculous technology that continues to breed new tools by the day. Prevention is the fulltime job of innumerable police forces, while no one has any real clue about what might constitute a cure.

This war has to be fought where it is being incubated, on the street, and in the mind. We cannot afford politicians who seek votes from a sewer. This is a malaise, an infection, a plague, a crisis that demands leaders who maintain the sanity of good doctors in the face of havoc. Violence can begin with a word, and every word must be chosen with care.• The writer is editor of The Sunday Guardian, published from Delhi, India on Sunday, published from London and editorial director, India Today and Headlines Today.

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Mitta do apni hasti ko, agar kuch martaba chahiye,
k dana khak men mil kar gul-i-gulzar banta hai.

Importance of cleanliness
By Muhammad Ali

28, September 2012

THE significance of cleanliness and hygiene cannot be overlooked by any society. Every faith and civilisation stresses the importance of cleanliness. Historically, cleanliness has been considered one of the important factors by which to judge a civilisation`s or society`s development.

Islam places great emphasis on cleanliness and purity, both physically and spiritually. In Islam, spiritual purity is linked to physical cleanliness and purity. More importantly, cleanliness is termed an indispensable fundamental of faith.

However, this fundamental and powerful tenet of our faith, unfortunately, is not reflected in our society practically.

Serious reflection is required on our individual as well as collective practices in order to make this valuable principle of Islam part of our lives.

There are many verses in the Holy Quran which reflect the importance of cleanliness. For example, Allah says `...Truly, Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean` (2:222). In the Quran worship and seeking Allah`s love is conditioned with cleanliness and purity as the Holy Book says `...In it [mosque] are men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure` (9:108).

Furthermore, in one of his sayings the Holy Prophet (PBUH) has termed cleanliness as half of faith.

The above few examples from the Holy Quran and sayings of the Holy Prophet reveal that without cleanliness of our body and environment, one cannot receive the proximity of Allah spiritually and most importantly, faith cannot be completed in the absence of cleanliness and purity.

Much is said rhetorically about cleanliness in our society but practically its application is missing. A quick observation can reveal how insensitive a culture we have developed regarding cleanliness and hygiene.

Throwing garbage in the streets, roads or parks has become a common practice in our society. In public places dustbins are seldom found. Even if dustbins areinstalled, people do not use them properly. Rather, they prefer to throw garbage outside them. It is also observed that people clean their homes and shops and throw the garbage on the street without considering its implications. It is evident that even students of elite schools throw garbage on the ground even in the presence of garbage bins. This shows our attitude towards cleanliness and hygiene.

Another habit that is commonly found in our society is spitting openly. People spit paan from running vehicles without considering the pedestrians walking on the road. This practice not only affects the environment but is also an eyesore.

Another area that needs consideration is the horrible condition of public toilets. The shortage of public toilets is a big challenge, hence people are compelled to use open spaces to answer the call of nature. The toilets that do exist are in such pathetic condition that one cannot use them.

There are many other examples which can be cited to indicate the pathetic condition of cleanliness and hygiene in our society. Hence, conscious efforts are needed to tackle this issue. There is a dire need to educate and sensitise people about the importance of cleanliness in light of our faith. In this regard social institutions such as educational institutions, the media and religious institutions can play a vital role.

It is essential to provide civic education in order to train the younger generations of a society. In Pakistan, the education system needs to transform its practices. Teaching and learning material regarding cleanliness and hygiene should be included in the curriculum and textbooks. Educational institutions should demonstrate cleanliness in their premises. To train young people schools should involve students in cleaning their schools, homes and environment and highlight proper sanitary practices. The use of dustbins should be strictly followed in the school premises.

Secondly, the media can be a powerful source to educate and sensitise the masses about the importance of cleanliness and disadvantages of an unhygienic way of life. It should focus on both the good as well as unhygienic practices in our society.

Thirdly, religious institutions such as mosques and madressahs can also play their part in educating the people about the importance of cleanliness in the light of Islamic teachings. Furthermore, the role and commitment of the government cannot be overlooked in maintaining cleanliness and hygiene in society. The government`s will is very crucial in making policies and implementing them at the grass-roots level. The government can play an important role in cleaning areas, installing dustbins, collecting garbage and enforcing laws against littering etc.

The importance of cleanliness cannot be ignored in individual as well as communal life. On one hand it is an important factor for human health and spiritual development; on the other hand it is essential for environmental development.

By adopting a clean and hygienic lifestyle, a valuable amount can also be saved where health issues are concerned. A clean and healthy life helps in refining the culture of a society and reflects in every aspect of life such as art, architecture, food, music and so on. Ultimately, it leads towards a higher level of civilisation.

Islam has put unique emphasis on the importance of cleanliness by making it a part of faith. Hence, there is a dire need to make conscious efforts in educating the people about the importance of cleanliness. In this regard, serious steps are required at multiple levels to make this precious value of our faith part of our individual and collective lives.

• The writer is an educator.

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Mitta do apni hasti ko, agar kuch martaba chahiye,
k dana khak men mil kar gul-i-gulzar banta hai.

RECENTLY, disturbances erupted throughout the Mus-lim world against the film Innocence of Muslims which was deliberately made to hurt the religious feelings of Muslims.
US President Obama refused to ban it or take any action against its makers citing the American law on freedom of expression. Obama said that as long as this law exists in America, he cannot take any action against the producers.

Also, it is election time in America and President Obama`s opponents can exploit any slight mistake on his part to reduce his chances of being re-elected.

This should be understood and appreciated. It is what it is.

Of course the violence against Americans has to be strongly condemned. But the situation has given rise to an important question: can such a right be absolute as American law makes it out to be? Should it have any limits or not? According to this law, there is no limit and religious sentiments do not count.

Even outright and wilful blasphemy cannot be barred or punished.

For example, in a number of New York subway stations posters were recently put up which said, `In any war between the civilised man and the savage, support the civilised man.

Support Israel. Defeat Jihad.` The relevant court also upheld the ad as permissible according to American law.

Rick Jacobs, a Jewish scholar, commented on the ad thus: `What is the message of this ad, directed at the multitude of subway riders of countless faiths and ethnicities?` Mr Jacobs then continues, `By using the term `jihad` in the context of war against savages, the ad paints Islam as inherently violent, eviland bent on overthrowing the Western democracies and their key ally in the Middle East , Israel....

This ad implicates all Muslims as wagers of jihad in the sense of war, though hardly a handful of extremists indulge in this and millions of other Muslims take jihad as a spiritual struggle againstselfish desires, greed and lust for power. But it is quite legitimate according to American law. Interestingly, an Arab activist who spray-painted one of the posters was arrested.

Perhaps we have to understand why such a law was made by America`s founders.

Those who came to America after its `discovery` were mostly persecuted Protestants from all over Europe. The Catholic Church was persecuting them for defying its authority. They did not want its repeat in America and hence they wanted a law which allowed them absolute freedom from all such persecution in the name of religion. And so this law was made.

There is another factor which must also be taken into account to understand the American law. At the time when this law was made America had mostly Protestant Christians and no other religious groups had yet migrated to the country in significant numbers. In their eyes this law was not only justified but greatly needed so that no one used religion for the persecution of others. Had there been a plurality of religions as is the case today, such a law perhaps would not have been enacted. This law gives full freedom to any individual to defy, to blaspheme or to ridicule one`s own or others` religions.

First we must understand what freedom of religion means.

Religion is a system of belief and belief is rooted in one`s conscience. In any democracy, or even non-democratic system, freedom of conscience is a very important freedom which cannot be tampered with. The Quran also greatly respects this freedom of conscience when it says `There is no compulsion in religion....` (2:256).

This right to freedom of conscience or religion can certainly allow a serious critique of certain religious or cultural practices as long as the motive is philosophical.

Yet this freedom cannot allow ridiculing or attacking other religious belief systems just to humiliate one`s opponent, either by a powerful majority or minority. So in all multireligious and multicultural societies the freedom of expression should be qualified by other laws not to offend others` religious feelings. If a law on freedom of expression is not so qualified, it may lead to serious law and order situations in multi-religious societies.

It also needs to be seen in a political context as to which religious group or part thereof wants to misuse this freedom to attack religious beliefs or practices of other religious groups for political purposes.

The same situation arose when Salman Rushdie published his novel The Satanic Verses and the West defended it in the name of freedom of expression. This publication also led to violent demonstrations in the Muslim world and threats to Rushdie`s life. In multi-religious societies and with political power struggles between different religious communities, such laws have to be duly qualified through other laws. But such laws should not curb genuine freedom of expression and that is always for the courts to decide.

Freedom of expression, then, is a very delicate matter, not to be taken lightly on either side. The law on freedom of expression has to be quite balanced. While it should allow genuine freedom of expression it should not be made absolute so as to enable certain mischievous groups to attack others` beliefs.

The situation in America has now greatly changed. It is no longer a uni-religious or mono-cultural society. Perhaps the earlier America modifies its law the better it would be for that country.

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

Sharia: the way forward
By Saleem Ahmed

October 12, 2012

SHARIA, the Muslim code of conduct, permeates the ethos________the very soul of Muslim life.

Thus, the Cairo Declaration on Human Rights in Islam (1990), sponsored by the Organisation of Islamic Conference, affirmed the Sharia as the sole information source for guidance on Muslim daily living. This was the `Muslim response` to the United Nations Universal Declaration of Human Rights (1948).

Started by five highly respected imams Jafar ibn Muhammad (702-765CE), Abu Hanifa (699-767), Malik ibn Anas (711-795), al-Shafi`i (767-820), and Ahmad ibn Hanbal (780-855) the Sharia represents the fruit of their labours from perusing through the available hadith literature to enunciate their respective views on how Muslims should lead their lives in conformity with the Quran and hadith.

Their writings elaborate on, for example, rituals (for prayers, fasting and pilgrimage) and punishments (e.g. for adultery, apostasy and pilferage). And while each imam worked independently, their writings were distilled by devout followers as Sharia (`the way`). Some conservative Muslims consider Sharia to be `mandated by God`.

But I discovered that the six hadith compilers Bukhari, Muslim, Ibn Majah, Abu Dawood, Tirmidhi and Al-Nasai who collectively compiled the lion`s share of the known 12,000 plus hadith, produced their compilations decades after these imams had died.

Thus, the only hadith collection these imams could have consulted was al-Muwatta, a relatively small (1,800 hadith) collection of Imam Malik ibn Anas. While dealing mostly with rituals, it also carries some hadith on other matters, including hadd (capital or corporal punishment for adultery, fornication,apostasy, drinking and theft). For example, it carries six hadith on adultery in which the Prophet (PBUH) prescribed rajam (stoning adulterers to death).

But the other hadith collections mentioned above, in addition to hadith prescribing rajam, also carry the following three hadith not found in al-Muwatta, in which the Prophet apparently forgave adulterers: One example is cited by Abu Dawood in which it seems that no one was punished.

In another case, on learning that some Muslims had killed an adulterer, the Prophet asked: `Why did you not let him live? Perhaps he would have repented and been forgiven by God` (Tirmidhi, 1010). And in a third case, when a man confessed to having committed a sin requiring hadd punishment, the Prophet asked, `Haven`t you prayed with me?` The man said, `Yes.` The Prophet replied, `God has forgiven your sin` (Bukhari, 8.812).

Why don`t we find these reports in al-Muwatta? Since Imam Malik was a jurist, he was probably particularly interested in learning about specific punishments the Prophet prescribed.

Therefore, his question to his respondents, who were descendants of the Sahaba (the Prophet`s companions), could have been narrowly focused, such as: `What punishment did the Prophet prescribe for adultery?` (This was about 100 years after the Prophet died).

And since rajam was the answer, it became incorporated in the Sharia. On the other hand, questions such as: `How did the Prophet handle cases of adultery?` or `Did the Prophet ever forgive adulterers?` would probably evoke the type of responses that Dawood, Muslim, and Bukhari obtained in the above examples.

Conservative Muslims might argue that Sharia scholars knew all hadith. But then there would have been no need for Bukhari to have spent several years travelling around the Muslim world interviewing individuals whose predecessors had been the Prophet`s companions.

One could even argue that he and other hadith compilers undertook their respective missions because they felt there must be more to the Prophet`s life than conveyed through Imam Malik`s small hadith collection. The changed prophetic response to adultery could also reflect the evolving nature of Quranic guidance.

While the unquestioned following of Sharia by some Muslims underscores the power of faith, the Quran also encourages ijtihad (introspection) when issues are unclear. Thus, Muslims might consider reviewing the 80-90 per cent hadith that became available after the Sharia compilers` deaths.

This will probably suggest that the hadith of compassion, forgiveness, and gender equality are more in line with Islam being a religion of peace than those of punishment.

Underscoring hadith such as: `Avoid inflicting the prescribed punishment as much as you can, and if there is any way out, let a man go, for it is better for a leader to make a mistake in forgiving than in punishing` (Tirmidhi, 1011), the updated Sharia will lead to Islam being truly called a religion of peace and compassion.

Then, unfortunate incidents such as the one in which a 25 year-old mother of five was stoned to death on charges of adultery filed with a local panchayat in Pakistan by an influential landlord might not occur. Earlier, the victim had reportedly rebuffed the landlord`s sexual advances. Her husband was apparently abducted to enable the assailants to implement the `punishment` in her home in the small hours of the morning.

And in western countries, for example in the US, where 13 states have banned the use of Sharia in judicial deliberations because of its `cruel and misogynist character`, Sharia bans will become non-issues and Islamophobia, gripping the US and several European countries, might also gradually disappear.

The true spirit of Islam as a religion of peace and compassion unfolds beautifully when we read the Quran and hadith keeping in mind the context and chronology of revelation.

• The writer is the author of Islam: A Religion of Peace? and president of the Honolulu-based Pacific Institute of Islamic Studies.

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Mitta do apni hasti ko, agar kuch martaba chahiye,
k dana khak men mil kar gul-i-gulzar banta hai.

A NUMBER of biological entities such as birds, animals,insects, plants, fruits etc have been mentioned in the Holy Quran for our knowledge and guidance.

Some of them have been described in terms of praise, importance, need, correlation and significance as masterpieces of Allah`s creation. Every element, creature, and living being has a significant role to signify, glorify, and attest to the infinite power and wisdom of Allah.

As far as birds are concerned, the story of the hoopoe (hudhud) in the times of Hazrat Sulaiman is significant. Allah had bestowed Sulaiman with many gifts, including the ability to understand the language of animals.

In Surah Naml, the story of the hudhud has been mentioned in detail. The bird played a pivotal role in bringing news of Bilqis (the Queen of Sheba) to Sulaiman, after which she embraced Islam. The hoopoe had informed Hazrat Sulaiman that Bilqis, together with her people, worshipped the sun.

Sulaiman gave the bird a letter for the queen to check the bird`s truthfulness. In return, she sent gifts to the prophet but he rejected them all. Later she visited Sulaiman and upon seeing the grace and glory of the prophet, she embraced Islam.

There is also mention of ants in the Holy Quran, again in Surah Naml (which translates to `the ants`). In verse 18 of the chapter it is stated: `Till when they came to the valley of the ants, one of the ants said `O ants! Enter your dwellings lest Sulaiman and his hosts should crush you, while they perceive not`.` On hearing what the ant said Prophet Sulaiman prayed and thanked Allah for granting him such a gift.

The instance of sending flocks of birds upon the army ofAbraha has been significantly recorded in Surah Fil. The incident took place during the year of the birth of the Holy Prophet (PBUH). Abraha, the ruler of Yemen, and his army with a contingent of elephants intended to invade Makkah to demolish the Kaaba. While they were marching towards Makkah no one dared to face them.

However, suddenly flocks of birds appeared with the grace of Allah. The birds threw down upon the army smallstones; none of the invaders escaped and the force faced destruction.

In the Quranic parable of Hazrat Yunus there is mention of a large fish that swallowed him alive. The prophet had been thrown off a ship and was swallowed by the fish. When the fish disgorged him onto dry land his skin had gone soft after being inside the fish. Yunus was feeling discomfort in the sunlight.

Then a gourd plant was ordered to grow by Allah for his comfort. As the prophet sought forgiveness, Allah caused the plant to grow near him under which he took shelter and rested in its shade.

The importance of trees has also been highlighted in Islamic tradition, such as when Hazrat Musa was travelling in the desert and in search of fire, he came to a tree, where he heard the voice of Allah (28:29-30). The historical importance of the tree (babul) under which the Bayt ar-Rizwan took place is mentioned in Surah al-Fath (48:18).

The miracle of Allah in Ghar-i-Saur (Cave of Thaur) is also worth mentioning; how the spider and dove played their parts in protecting the Holy Prophet and his companion Hazrat Abu Bakr from the enemies. The Prophet and Hazrat Abu Bakr had taken refuge in the cave while on their way to Madina during the Hijra. However, when the polytheists of Makkah, who were in pursuit, approached the cave a spider built a web at the entrance to it, while a dove laid its eggs in a nest.

Seeing the spider web and a nest at the entrance of the cave, the Makkan non-believers assumed that there was nobody inside as had someone been inside the cave the spider`s web and nest would have been disturbed. This event is mentioned in Surah Tawbah.

Allah tested the people of Prophet Saleh with a she-camel.

This event has also been described in the Holy Quran in detail (11:64-68). It was forbidden to kill the she-camel but the tribe of Thamud killed the camel, which provoked Allah`s anger and therefore severe punishment was inflicted on the wrongdoers.

The Quran says: `And O my people! This she-camel of Allah is a symbol to you: leave her to feed on Allah`s (free) earth, and inflict no harm on her, or a swift penalty will seize you!` (11:64).

It is also known how the death of Namrood (Nimrod) occurred due to a mosquito bite. The concept of biodiversity conservation can be linked to the story of Hazrat Nuh when he was ordered by Allah to keep animal and bird pairs in the Ark.Similarly, there is mention of some other fauna in the hadith. We know the story of a deer that some sahaba had captured when the Prophet asked them to let it be for it was feeding its fawns. Similarly, there is an incident where eggs/chicks had been picked up from a nest, which made the parent birds restless. The Prophet ordered that the birds be put back. From these events there emerged Islamic laws and rules of giving protection to animals and birds, especially during times of breeding. • The writer is deputy conservator, Khyber Pakhtunkhwa Wildlife Department.

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M.A.S

Spirit of Haj
By Ali Murtaza Zaidi

26,October 2012


HAJ is quite unique.While the other acts of worship concentrate on one pertinent aspect of life, Haj is a comprehensive act of worship, one which caters to each and every angle of human life.

In this worship, a believer is required to submit to the will of the Creator not in one dimension, but in all.

While the act of Haj is quite alive in our society, the propensity to cater to the action, rather than the spirit, has unfortunately not made an exception in its case. In simple words, the ritual remains; the spirit, however, hides under layers of vagueness.

It is quite clear that without highlighting and understanding the spiritual essence of Haj, the benefits it provides would not only be compromised, but would reduce as our distance from the core idea behind Haj increases.

The central idea behind Haj lies in disconnection, followed by the creation of another unique connection. In today`s world, our objectives of life have become quite blurred. One way or another, even the average individual realises that our priorities have become somewhat jumbled. In doing so, we end up worshiping things like material well-being and social status, while the most important aspects of life have taken a rather insignificant role.

Stemming from our limited and misconstrued understanding of the universe and to satisfy our innate desire for self-fulfillment and ultimate achievement, we create artificial identities and objectives.

Haj breaks the hollow shell of attachments, involvements and routines. Going through the symbols and rituals of Haj, where everything is changed from location, clothing and routine to behaviour and habits a Muslim experiences the hidden dimensions of life. It reconnects us to Allah; makes us think about Him.

The worship of Allah is not only a duty, but a pleasure. It seems that our lives are so full of other feeble and fake pleasures that there seems to be a lack of capacity on our part to understand and appreciate the enjoyment that can be found in worshipping Allah.

By suppressing all other worldly pleasures such as dress,applying perfume, looking in the mirror and physical desires, the believers become ready to be enveloped by the immense satisfaction that can be found in devotion to Allah.

Through the ambiance created by staying in a desert and looking towards Jabal-1-Rahmah in Arafat, which has no geographical beauty, Haj offers a unique chance for everyone to experience the immense satisfaction of spiritual connection with Almighty Allah. By going through this process, many Muslims develop and attain an exalted standing. It is as if a human is reborn, which is symbolised by the shaving of the head, demonstrating that all sins have been washed away and a new, pure life can start.

As millions of people, dressed in the same way, flock to the holy lands of Hejaz, the social conventions of class are destroyed. Everyone bows before the same iconic structure, rich and poor, young and old, white and black. This very process reminds the believer of not only his humble origins, but also of his humble end.

We may differentiate ourselves by wealth or colour, but Haj is a very keen reminder that we all came into the world in the same way, and will surely exit it on equal terms. Haj is practice for a new social order based on humility resulting in equality and justice.

In a way the whole practice of Haj is a very symbolic act. In order to fully benefit from the fruits of Haj it is important to understand exactly what each of its components highlight. The white cloth of ihram reminds the believer of the simplicity of the way in which he came into the world. Additionally, it reminds man of his final resting place, where he would lie within another white cloth, separated from the world, similar to the way in which he is separated during Haj.

The tawaf is also metaphorical. It symbolises how we as believers should be living our lives, circling around Allah.

Everything in our lives should first be based on the consent of Allah, and then our own likes or dislikes.

The journeys within Haj represent the everlasting journey that a believer must undertake in order to achieve spiritual attainment. Similar to the way we travel from Makkah to Mina and Arafat, a believer must travel through the many difficulties of life to finally achieve spiritual attainment. As stated earlier, all procedures of Haj hold deep symbolism, from the stoning of the devil, sacrifice of animals, shaving of the head, to the drinking of the pure Zamzam.

It is quite surprising how so many important aims are attained by the act of Haj. A very important aspect of Haj lies in its political effect. It is a glorious show of strength, of unity and brotherhood.

It is a demonstration unlike any other where millions of people gather from countries around the world, every year, announcing to the world that `Yes, we are united in the name of Allah`. It firmly establishes the point that Islam is not declining, but ever developing.

It is quite evident that once a believer follows in the footsteps of the great prophets and goes on the same journey as they did, it brings him closer to Allah.

When all these things combine, a Muslim feels a deep connection with God, as if time had somehow stopped for him and he is left to attain closeness to Allah, which is the purpose of all worship.

• The writer is a religious scholar.

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Mitta do apni hasti ko, agar kuch martaba chahiye,
k dana khak men mil kar gul-i-gulzar banta hai.

Malala and TTP logic
By Asghar Ali Engineer

02, November 2012

THE recent attack on Malala Yousufzai has shocked not only Pakistan but the whole world. There was near unanimity among the people of Pakistan that the attack was unjustified.

The Pakistani Taliban claimed that the attack was carried out by them at the behest of Maulana Fazlullah, reportedly hiding in Afghanistan. Pakistan has requested the Afghan government to hand over Fazlullah and his men.

It is a matter of shame that a religious `leader` should be involved in the attempted murder of a teenage girl. Her `crime` was that she was campaigning for the education of girls.

The Tehrik-i-Taliban Pakistan has justified attacking Malala on religious grounds and described her as a `spy of the West`.

Justifying the attack, the Taliban have reportedly said: `For this espionage, infidels gave her awards and rewards. And Islam orders killing of those who are spying [for] enemies, while the second reason given was that Malala `used to propagate against mujahideen (holy warriors) to defame the Taliban. The Holy Quran says that people propagating against Islam and Islamic forces [should] be killed.

This is obviously an extremely weak defence. Firstly, if the Taliban knew anything about Islam they would know that a child cannot be punished unless he or she attains adulthood.

Only those who can understand the consequences of what they are doing (people with reasoning power) are liable to punishment in Islam. Even prayers, fasting or Haj are not obligatory on children.

Secondly, nippah (intention) is necessary for performance of an act in Islam. Even prayer or fasting without nippah will not be acceptable.

The weakness of the argument is obvious from the fact that the Taliban have equated the campaign for education of girls with `spying`. It is quite ridiculous. Before trying to execute somebody the crime has to be proved in a court of law.

And Islamic punishments cannot be carried out by just anyone; one has to take the case to the court of a gazi (judge) who hears the case, demands proof and asks for witnesses.

Even as grave a crime as zina (illegitimate sexual intercourse or adulterous relationship) requires four witnesses who have witnessed the act itself for imposing the Islamic punishment of 100 lashes (or stoning to death, though there is controversy about this punishment).

No one can take the law into their own hands and execute someone who has allegedly committed the crime. There will be total anarchy if this becomes the norm. Only a duly constituted government can appoint a properly qualified gazi who can try the accused and pronounce appropriate sentence. There can also be mitigating circumstances which a qazi has to take into account.

Not only are the Taliban not a government, they are not even fit to be called mujahideen. A mujahid fights only in the way of Allah (fi sabil-illah), which itself is an act of great responsibility and means that there should be no selfish desires involved and no arbitrariness at all.

Their acts are far from Islamic or in the way of Allah; more often than not they are oppressive, exploitative and totally arbitrary, besides being inhumane.

How strange that the Taliban are describing campaigning for education as an act of `spying`. Can there be more irresponsible and arbitrary judgment than this? Do `mujahideen` act so irresponsibly? Or since they decided to murder an innocent teenage girl are they trying to find lame excuses to label their action `Islamic`? They can deceive themselves, but not those who are experts in Islamic law and dispensing Islamic justice.

The Taliban should know that a qazi or a mufti, while calling something `Islamic`, has to quote from the Quran or the Sunnah or both, and where there is any ambiguity to quote the opinion of an imam or founder of any of the schools of law and not just describe anything one wants to as `Islamic`.

It is a gross error to do so and much more so if done intentionally, which is what the Taliban have done in this case.

Just by calling something Islamic does not make it so.

There is total unanimity among all Islamic scholars that ilm (knowledge) is obligatory on all Muslim men and Muslim women (muslimah). The Prophet (PBUH) did not use the word Muslim, which would have included both men and women, but mentioned Muslim men and women separately so that Muslim women are not left out in the matter of acquiring knowledge.

And the Prophet made acquisition of knowledge for both men and women obligatory.

Then, can acquiring knowledge be equated with spying? The Prophet is also reported to have said that a man who has a daughter and educates her and marries her to an educated man will enter paradise. He even went to the extent of saying that he would guarantee such an individual`s entering paradise.

Also, the Quran makes us pray to the Lord to increase our knowledge (rabbi zidni ilman); all commentators agree that this applies to both men and women.

The Quran calls knowledge light and ignorance darkness and asks us to pray to Allah to take us out of darkness and into light.

All this clearly shows that what the Taliban have done is patently un-Islamic and must be strongly condemned. All those responsible for the dastardly act must be tried in a court of law and if found guilty, given stringent punishment.

• The writer is an Islamic scholar who also heads the Centre for Study of Society & Secularism, Mumbai.

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Mitta do apni hasti ko, agar kuch martaba chahiye,
k dana khak men mil kar gul-i-gulzar banta hai.

EVERY organ of the human body is valuable but the tongue, through which we speak, is the most important in the whole scheme of our relationship with the society around us.

It is a medium through which we interact with the outside world. We converse with others and form opinions regarding their character, rectitude, trustworthiness, seriousness, pretentiousness etc.

Similarly, in every vocation one can be successful through the proper use of words. One can leave a lasting imprint of his or her personality on others through the decent use of words.

Yet not all people are successful in society and many face difficulties in dealing with others. Among the reasons for this may be the rough use of words. If one`s speech is filled with invective, it not only creates hatred and hostility in society but also displeases Allah. Therefore, Islam is quite particular in asking believers to be extra conscious while using language.

The Quran says `O you who believe! Keep your duty to Allah and fear Him and speak (always) the truth` (33:70). At another place Allah says that `On the day when their tongues, their hands and their feet will bear witness against them as to what they used to do` (24:24).

It is said that an injury by a sword can be healed, yet an injury inflicted by words remains incurable.

The tongue can break a heart, while it can also console a broken heart. It can establish peace, create friends, impact others, win hearts and minds and also leave long-lasting memories in others` hearts.

Conversely, the tongue, if used negatively, can hurt people, create foes, establish animosity and above all destroy the peace of society. Therefore, all world religions, including Islam, urge us to be aware of our language.

Islam, being a religion of peace, is very emphatic that one should be mindful of his or her daily utterances. It even declares in the Quran that `Kind words (spoken) andforgiving of faults are better than sadaga (charity)....` (2:263).

The human being is the crown of creation, endowed with intellect. He is usually called a speaking animal as he can speak his mind and thoughts through his tongue. Every word spoken or written consciously or unconsciously has a tremendous impact. This is a distinctive feature that marks us out from all other species.

The Holy Quran refers to the covenant made with the Children of Israel. Among the conditions set forth include the use of the tongue. For example the holy book says `...Speak good to people....` (2:83). When Hazrat Musa was ordered to visit Pharaoh, he was directed to `Speak to him mildly; perhaps he may accept admonition...` (20:44).

This elaborates clearly the importance of tone and tenor through which one speaks to family, friends and society at large.

Our words should be appropriate to make statements civilised and decent. Also, words once uttered cannot be taken back.

Islam has endowed us with an excellent value system which has been instrumental in impacting the lives of people of all cultures. The mystics and scholars who served Islam by spreading its message to every nook and corner of the world used language filled with love, persuasion and appeal.

However, our present-day society is extremely polarised. We have drifted away from Islam`s perennial message. It can easily be observed that many people are involved in gossiping, backbiting, loose talk and character assassination. These are negative traits which are detrimental to society.

It is time to look within and reflect on the state of our society, which needs overhauling. In order to refine society, the Islamic message regarding the proper use of words needs to be highlighted.

The very first step needed is to teach people to avoid diseases of the tongue which include lying, backbiting, mudslinging, rumour-mongering etc. Like the diseases of the body, diseases of the tongue can do major damage. Allah says in the Quran that `...Man was created weak` (4:28).

Therefore, every one of us is prone to illnesses of various kinds. Similarly, our egoistic nature is also weak and attracts various forms of negativity.

The life pattern of the Holy Prophet (PBUH) is worth emulating for all of us. In the Quran Allah refers to those who used to hurt the Prophet with malicious remarks, which the Prophet would hear without uttering a word. This indicates that the Messenger was listening much more than speaking.

Those who listen and reflect without uttering too many words tend to have a greater understanding of issues.

Every child learns language in his or her home environment.

He or she also acquires basic traits from the home. In nurturing the future generations, all parents should take special care.

They should create a spiritual environment, where a strict regimen for physical, social and spiritual well being should be the order of the day. Abusive words should have no room in any corner of the home.

Institutions which are directly or indirectly linked to the development of the new generation, such as schools and colleges, teach subjects regarding the correct use of language.

Yet they pay more attention to syntax rather than to the social use of language.

In order to create a peaceful, loving society, children need to be taught interactive skills coupled with the temperate use of words.

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M.A.S