31.05.2013

Spirit of brotherhood
By Amin Valliani

THE Muslim ummah makes up a sizeable chunk of the world population. It is spread widely across the globe but faces multiple challenges on the internal and external fronts.

Among the internal challenges, the most serious and pernicious is the division within.

The Holy Prophet (PBUH) conveyed the message of Allah in toto. After arriving in Madina, his first and foremost act was the constitution of a Muslim community based on the principle of brotherhood.

During his remaining life on earth he continued to promote the spirit of brotherhood at every level. In his last Haj sermon he reminded Muslims that they are brothers in faith.

In fact brotherhood became the fundamental concept of Islam at the social level. As per the principle of oneness, all Muslims are globally one in their loyalty, devotion and obedience to the teachings of Islam. Geographical boundaries, cultural diversities and political inclinations are secondary vis-à-vis the Islamic faith and its value system.

Brotherhood makes it incumbent upon Muslims to have mutual respect for each other and be united in upholding Islamic values. It is a permanent spiritual bond among all Muslims.

Muslims — guided by the sense of brotherhood — progressed materially within a short span of time in the early days of Islam. They spread the eternal message of Islam in the known world as members of one great spiritual family.

They followed the examples set by the Prophet in social, political, ethical and economic disciplines and showed compassion to others, took good care of their neighbours and guaranteed protection of the life and property of Muslims and non-Muslims alike.

However, after the Prophet left for his eternal abode the Muslim community stood divided. The spirit of brotherhood vanished and constant frictions and disharmony became the order of the day. At the beginning the division was minimal but later it became much deeper and continues to grow.

It has made common Muslims’ lives miserable and has caused infighting, killings and warfare in Muslim lands around the globe. Muslims’ blood has become cheap and is frequently shed by their co-religionists.

Thus the Muslims’ faith has come under severe attack and criticism. It is not in the interest of Muslims to remain divided. Rather, it is the responsibility of every Muslim to promote and practise brotherhood, try to overcome differences and build new bridges based on Islamic ethics.

In the world of faith, Muslims are united by Shahada (the declaration of faith) and the need is to practically demonstrate unity in societies where they live.

They are to realise that the division within has caused much pain and damaged their foundations during the long and chequered history of the Muslim ummah.

In order to steer the ummah out of the divisive crisis, the concept of brotherhood needs to be put into action at every level. In this connection it is essential to devise certain parameters which must be adhered to.

First, all segments of the ummah must be allowed to remain true to their doctrines, history and interpretation of faith. No one must be allowed to declare others wrong or infidels. Muslims of whatever persuasion should remember that Allah says He “…Will judge between them concerning that wherein they differ. …” (39:3) and that “Your Lord knows best who has gone astray from His path and who is rightly guided” (68:7).

These verses enlighten us that humans are not to become judgemental in matters of faith. It is purely the domain of Allah to judge who is guided and who is not. We, as humans, try to understand His guidance with the limited capacity of our mind. The Holy Quran leaves the door open for different interpretations without any one interpreter being able to accuse another of being non-Muslim.

Therefore, all Muslims should pray that the Almighty, in His infinite mercy, may forgive any mistaken interpretation, stemming from ignorance or misunderstanding of the Holy Book.

Secondly, Muslim history consists of great achievements of the past centuries, but it also narrates some bitter events and recalling them can generate caustic feelings.
Therefore, in the larger interest of the ummah the avoidance of such bitter pages of history is the need of the hour.

The Muslim ummah is not a monolithic entity but pluralistic in nature. This means countless Muslim communities around the globe are of varied types. They affirm the Shahada and declare Islam as their faith but practise according to their cultural contexts. All seek Allah’s blessings and pray for His guidance to move forward on the siratal mustaqeem (straight path).

Islam’s central message is peace, which is possible only when the notion of brotherhood is translated practically on the ground at the grassroots level. History proves that a sense of brotherhood has helped Muslims weather difficult storms.

As we advance further into the 21st century, we need to revitalise the idea of brotherhood and apply it in our lives for reasons of nation-building, economic prosperity and political stability. The ulema, teachers and media persons have a special role in this regard.

Our national curriculum should have special emphasis on brotherhood. Students should be made aware that when Islamic brotherhood is not practised, the entire nation suffers.

The writer is an educationist.

amin.valiani@itrebp.org

By Muhammad Ali Musofer

Rumi and humanity

MAN has been trying to find meaning in human lifesince time eternal. Every human being attempts to associate some meaning with his or her life.

However, historically, some individuals have developed very powerful concepts of humanity and moved millions of people by articulating their thoughts creatively.

The eminent Sufi and Persian poet Mowlana Jalaluddin Rumi (1207-1273) has been one such figure who has not only given an inspirational meaning to human life but has also expressed his thoughts through poetry and inspired countless people across centuries.

Rumi, who was born in Balkh (present-day Afghanistan) and later settled in Konya (present-day Turkey), has been highly admired for his poetic thoughts and expressions. His poetry has not only been widely received in Muslim societies but has also been appreciated in other cultures. For example, he was declared one of the most popular poets in the US in 2007.

Though all of Rumi`s work is admirable, his famous Mathnawi has received perhaps the greatest attention. The powerful allegorical and metaphorical expressions within it have transcended time and context. Even after the passage of several centuries his poetic message is still considered relevant.

Building on the spiritual tradition of the Abrahamic faiths, particularly focusing on Islam, Rumi developed some universal concepts of human life.

Rumi has started his Mathnawi with the story of a flute symbolising the human soul. According to Rumi the human spirit was part of the divine soul before it descended to thisworld. Because of its separation from the divine soul, the human soul feels restless and is eager to seek reunion with its origin.

Rumi asserts that for reunification with its origin, the human soul needs to develop a strong relationship with God and human beings. To love the Creator one needs first to learn how to love His creation, ie human beings.

Without loving mankind, one cannot achieve divine inspiration. In short, according to Rumi, love for God and His creation is crucial for human salvation.While Rumi says that all human beings are from the same origin, in this physical world they appear diverse in many ways.

He states that all the conflicts and polarisation among human beings are because of focusing only on the physical aspect of human life.

He stresses that if human beings want to avoid conflict and create harmony in society they need to accept the physical differences and must delve deeper into the soul in order to find the commonality of humanity which bonds all of mankind.

Rumi has given interesting examples of how contextual differences such as language, culture, etc pose challenges in understanding simple things that cause conflicts between people.

For example, in one of his parables he narrates that once four travellers a Persian, a Turk, an Arab and a Greek were on a journey when the pangs of hunger overcame them.

Upon discovering they possessed a single coin between them they argued about how to spend it. Each one wanted to buy grapes, but kept referring to the fruit in their own respective language, causing disagreement.

A linguist was passing by and heard their argument. He understood their problem and asked the men to give him the coin so he could satisfy their desires. Taking the coin, the linguist went to a nearby fruit shop, bought four bunches of grapes and then gave each of the men a bunch.

It was then that the four realised they were arguing over the same thing, but had been unable to express themselves due to linguistic differences.

Rumi asserts that understanding each other requires openness and humility. He discourages scholastic vanity which leads to stagnation. Rather, the great sage prefers the disciple to explore commonalities among people.

According to Rumi, negative thoughts that lead to hatred, violence, greed, etc hinder the human potential to actualise.

Therefore, negative thoughts, considered the darkness of the human heart, need to be removed in order to understand the inner meaning of human life.

Today, many Muslim societies such as Pakistan are facing acute challenges in terms of polarisation and violence. Sometimes, such conflicts are the result of diverse religious interpretations. It is observed that at times diverse views are less accepted and tolerated, and therefore conflict and violence grip society.

In this situation there is a dire need to highlight the literature that promotes peace and harmony in society. In this regard Rumi`s powerful poetry can be relevant to respond to the challenges of violence and polarisation.

Rumi`s thoughts are important for different reasons. Firstly, they provide bonding threads for human relations based on love. Second, they encourage intraand interfaith harmony.

Third, they provide a sense of dignity to humanity by considering all humans to be from the same origin, ie divinity.

Furthermore, his thoughts also offer a base for the concept of human equality. To promote the thoughts of Rumi in our society requires conscious efforts at multiple levels. For instance the media, being an influential social institution, needs to develop programmes that promote the diverse literature by eminent scholars who encourage harmony and peace.

Secondly, the curriculum of schools, particularly the madressahs, needs to include different content to enhance tolerance for diverse views.

In sum, Rumi`s poetry contains powerful concepts related to the value of human life and humanity. His thoughts can be instrumental in creating peace and harmony in our society.

There is thus a dire need to promote such literature which advocates harmony and cohesion between people and societies. • The writer is an educator.

muhammad.ali075@yahoo.com

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Janoon say or Ishq say milti hay AAZADI

14.06.2013

The wisdom of Noah
By AHMAD RAZA

THE Prophet Nuh (or Noah) is considered to be the ‘second Adam’ according to Quranic and Hadith sources.

He was sent to his people to invite them to worship one God. Surah al-A’araf reports the significance of his message and the purpose of his prophethood. He asked his people to believe in one true God and not to submit to any other false deity. In case of refutation of his invitation, Noah remarked that this might attract divine displeasure.

According to the Quran the leaders of his people replied in the negative to his invitation to monotheism. The chiefs of his people said that Noah was in error, to which he replied that he was not misguided, but a prophet sent by the Lord of the Worlds.

Noah then spoke to his people and said that his basic task was to deliver the message of God and be their well-wisher.

He asked his people why they thought it strange that a man from amongst them brought them the message of God as well as remembrance of God so that they could attain awareness of one God (monotheism), become pious and in return receive divine mercy.

But the Quran has reported that many of his people refused Noah’s invitation to monotheism, except a few who believed. Noah and a small group of believers were delivered from the subsequent deluge. The prophet had built an ark for his followers due to which he and the believers landed safely on land after the great flood and rainfall.

Elsewhere it is reported that Noah’s invitation to monotheism spread across almost 900 years. This means that he preached to his people for almost a millennium but without much success. He elucidated to his people that monotheism leads to peace and tranquillity.

Noah asserted to his people that monotheism is the original state of awareness for every person. When a person realises monotheism, he or she in turn becomes an effective, useful and thankful creature of God.

In Surah Nuh, Noah invites the attention of his people towards the infinite mercy and blessings of God. These include rainwater, wealth and children, fertile gardens and rivers. He then asks his people why they do not expect honour from God who has created them all in a diverse fashion.

Noah then invites his people to ponder over the natural signs and natural order as proof of the presence of one God. He asks them to reflect upon the seven skies (Verse 15), the brightly shining moon and luminous sun (Verse 16), the creative process of man from mud (earth) (Verse 17), death of man and resurrection (again from earth) (Verse 18), and the earth as a resource and the pathway for travel (Verses 19 and 20).

When a person reflects upon the natural order of things, he or she inevitably ends up with monotheism. The fully fledged awareness of the great and profound presence of God and His connection with human beings as well as all of creation leaves one awestruck.

One cannot ignore the overriding evidence of natural complexity and cultural diversity in favour of the monotheistic experience. The Truth is one and indivisible. The history of nature and the history of civilisations bear irrefutable testimony to this fact.

Then Noah advised his people not to submit to and worship idols, which were five in number, named Wadh, Suwa, Yaghuth, Yauq and Nasr. According to the Quranic commentary of Allama Syed Naeemuddin Muradabadi, there were many idols which they worshipped but these five were considered to be exceedingly majestic by them. They were in the form of a male, a female, a lion, a horse and a vulture.

One can look at these idols in a symbolic and anthropological way. The symbols reflect that the society in which Noah preached was essentially an agricultural one. The symbols of male/female deities speak to procreation, fertility and the productivity of crops. The symbols of lion and horse represent the political power and authority of the society while that of the vulture may have a connection with the occult. From the symbolism of the idols, Noah appears to have lived and preached in Mesopotamia.

These idols and their mythology were later on transferred to Arabia and each one of them was adopted by the polytheist tribes of Arabia for the purpose of worship (Kinzul Iman).

The most stunning aspect of Noah’s invitation to monotheism resides in his art of persuasion and patience. He would keep inviting his people to the path of Truth and piety day and night, morning and evening.

His people would ridicule him. They would hurl insults upon him. They would harass Noah and his disciples. They would threaten him with a social boycott. They would abuse him and warn him of dire consequences for negating their idols.

But Noah and his followers would stick to their faith. They would not budge an inch for fear of insult, abuse and boycott. Noah would consistently, patiently and peacefully persuade his people to become monotheists and abandon their polytheistic practices. Noah’s wisdom lies in the technique of persuasion when faced with falsehood.

The writer is a social scientist based at the University of Management and Technology, Lahore.

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

21.06.2013

Text and interpreter
FROM THE NEWSPAPER

WRITING, reading and interpreting a text are complex processes. What is meant by text here is a wide range of things — a written text, an oral rendition, a phenomenon, an art piece, or a form of architecture. For the purpose of this article, we will focus on written texts.

Often, reading/interpreting of a text is seen as a simple exercise, but it is not. It involves very complex processes. If beauty lies in the beholder’s eye, surely the meanings lie in the interpreter’s mind. What this means is that interpretation is a human process.

The same text can be interpreted in many different ways. It is a process, not a product. The traffic of meaning flows from the interpreter to the text and back to the interpreter. The journey may be seen as ‘circular’. There is a dynamic, organic, not a static, relationship between a text and a reader.

The study of the art/science of interpretation of texts (hermeneutics) has entered a new phase in postmodern times from a simple traditional linguistic analysis to complex social, sociological, psychological, political and historical processes.

Today, texts — sacred or profane — are seen as complex things, not ‘facts’. The richness of the interpretation of a text is directly proportional to the richness of the interpreter’s background knowledge about the text, and his tools or skills of interpreting a text.

For example Farid Esack, a South African scholar on Islam (Quran, Liberation, and Pluralism) quoting Hazrat Ali says that the Quranic interpreters were/are people, human beings (implying that they were not angels and hence were bound by human weaknesses).

People’s orientations are predicated by the circumstances of their time and place, personal choices, and therefore, what they choose to tell is not necessarily the ‘absolute truth’, but how they see the truth in their contexts, from their perspectives.

In Esack’s terms, all interpreters reflect their times, their needs. He rightly suggests, “Indeed, each and every generation of Muslims … carrying its peculiar synthesis of the human condition, has produced its own commentaries on the Quran and various kinds of interpretations with every generation”.

Esack concludes by arguing that the present generation of Muslims, like the many preceding ones, faces the option of reproducing meaning intended for earlier generations or of selectively appropriating traditional understandings to reinterpret the Quran as part of the task of reconstructing society.

Right from the beginning of the Islamic faith, Muslims have approached the Quran in diverse ways. Hence there are today so many translations and exegeses, reflecting these tendencies. These developments have enriched our understanding of the Quran.

The Quran itself generously invites its readers to “reflect” and “contemplate” on the verses, both written and living (in Sayyid Ahmad Khan’s terms, reflect on the “word” of God, the Quran, and the “work” of God, the universe). If the process of interpretation would have been so simple, why would the Quran require us “to reflect” on its verses?

How important it is to understand a text’s context may be gauged by an example from the Quran. Glorifying the blessings of God to the people of the time, in the Holy Book it is stated, “And the cattle hath He created … wherein is beauty for you, when ye bring them home, and when ye take them out to pasture … And horses and mules and asses (hath He created) that ye may ride them, and for ornament. …” (Surah an-Nahl).

These verses tend to reflect the aesthetic values of the 6th/7th century Hejaz where the cited animals were seen as markers of social status and even ‘beauty’. Take these verses out of this context and situate them in another context, say, Beijing, Cairo, Karachi, Paris, Toronto or Tokyo and the verses assume different meanings, where animals today are no longer a sign of wealth, but things like bungalows, cars, mobile phones, laptops and iPads are.

The Quran, therefore, is inextricably linked to the contexts in which it was revealed. This does not mean it is frozen in time, but the words are eternal in the sense that they will remain the same. We the readers/interpreters, have to see how we can understand them in our own contexts.

Alluding to this need, Islamic scholar Fazlur Rahman argues that interpreters, often ignoring these contextual factors “…Began to confuse the issue; and the strictly legal injunctions of the Quran were thought to apply to any society, no matter what its conditions, what its structure and what its inner dynamics. ...” (Islam).

He further argues that “There is a good deal of evidence to believe that in the very early period, the Muslims interpreted the Quran pretty freely. But after a period of juristic development during the late 1st/7th and throughout the 2nd/8th century … the lawyers neatly tied themselves and the community down to the ‘text’ of the Holy Book until the content of Muslim law and theology became buried under the weight of literalism”.

Scholars today suggest taking a multidisciplinary approach to studying texts, involving disciplines like hermeneutics, semantics, linguistics, sociology (particularly the critical discourse analysis), politics, besides many others.

The process of interpreting a text is complex. The text, the interpreter and the reader meet at the crossroads of enormous complexity. They counteract in dynamic ways, influencing each other.

Gross misunderstanding is the result when these complexities are ignored and a text is interpreted and applied blindly. Some of the issues in Muslim societies regarding sectarian interpretations stem, to my understanding, from this miscalculation.

The writer teaches Histories and Cultures of Muslim Societies at a private university in Pakistan.

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

28.06.2013

Earning a livelihood
By AMIN VALLIANI

HUMAN life is made up of problems. Every one of us faces various issues, but perhaps the greatest problem one is faced with is when all doors of livelihood are closed and he or she is rendered unemployed.

A person without means of subsistence is always down in the dumps. His days are clouded and nights sleepless; the mind thinks about nothing except how to keep the kitchen stove burning. In short, unemployment is not a condition anyone wants to be in.

In order to concentrate on prayers a person needs a square meal. It is difficult to worship God on an empty stomach. A reasonable livelihood is a prerequisite to becoming a contributor to society.

In Pakistan, poverty is rampant, as is unemployment. Many social problems are directly and indirectly linked to unemployment. For example, we see swarms of beggars in our cities and towns. Some onlookers fling a coin to aid them while others turn their faces.

Islam has deep solicitude for human welfare. It wants believers to be materially well-off in order to be supportive and contributory to society. Many religious obligations like Zakat and Haj can only be performed when a believer is well above the subsistence level.

Islam does not have any provision for mendicancy. It discourages begging and urges believers to strive and search for Allah’s bounties on earth. The Holy Prophet (PBUH) is reported to have said that one who earns by struggle is a friend of Allah (al-kasib habibullah). Our planet contains enormous resources sufficient to fulfil the needs of all of humanity and the rest of God’s creations. For Allah says: “It is He who created for you all that is on earth. …” (2:29).

In order to be materially well-off in this world Islam declares ‘striving’ to be an essential aspect of life. To paraphrase the Quranic injunction, those who sit at home are not equal to those who strive (4:95). The Holy Book further says that man can have nothing but what he strives for. The Quran repeatedly urges people to seek and search for Allah’s blessings.

Many people with special needs toil long hours and work hard. These individuals are exemplary in society, particularly for those who avoid hard work.

Without human effort nothing is achievable. Hence seeking Allah’s blessings in terms of material wealth or spiritual uplift has been made a fundamental belief for Muslims.

Pakistan faces tremendous challenges at present. It faces soaring prices of essential goods and mismanagement of its economy and vital resources. It has a weak economic base and providing jobs to all citizens is a marathon task.

Also, our youth population is bulging, which can prove to be the most significant capital where nation-building is concerned if it is nurtured carefully. But the relevant authorities have yet to come up with solid plans and implementation techniques to harness the potential of the youth.

On the other hand, we are combating lawlessness, terrorism and militancy at the national level, and many experts believe that unemployment of youth is one of the root causes of these problems. They suggest that the energies of the youth need to be channelised towards nation-building. In case the youth are not engaged in healthy and productive activities, they may take the route of waywardness.

Some younger people have a tendency to look towards the government for providing them with jobs. Some appear in competitive exams but are shocked to find that in many cases recruitments are made on the basis of favouritism and nepotism while merit is grossly violated.

Others knock on the doors of political leaders, ministers, MNAs and MPAs to get their recommendations to enter government service. Some even pay hefty amounts to secure jobs in government departments. These tendencies need to be reviewed and changed.

Our education system needs total revamping. Besides academic knowledge, education should be made life-oriented, skill-oriented and job-oriented in such a way that the youth get hands-on vocational training during their schooling.

All public and private schools and colleges should have linkages with service providers, industrial and agricultural sectors and business houses, and students should be exposed to a variety of fields. They should get their degrees after they spend a stipulated time period in the practical sphere.

The youth need to be prepared for self-employment. They should opt for undiscovered fields and strive to innovate and create something new. They should visualise their future goals and strive to achieve these. This will prompt them to be creative and problem-solvers.

Along with academic and practical activities, the youth should also be engaged in extra-curricular activities through a system in which every union council should have sports boards. They should pick students from their area’s schools and colleges and encourage them to initiate sports activities.

Islam preserves our identity but there should be nothing exclusive in terms of what we do professionally — all legally permitted economic fields are open. Hence the youth must partake wholeheartedly in the nation’s development.

Providing employment opportunities to the youth and engaging them in healthy activities will not only solve the problem of social disorder, it will also change the destiny of Pakistan.

The writer is an educationist.

amin.valiani@itrebp.org

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

12.07.2013

Is a new fiqh possible?
By Ahmad Raza

ISLAMIC fiqh is divided in two broad domains of legal studies. The part which deals with theoretical and conceptual foundations of Islamic law is known as usul-al-fiqh.

The other part is concerned with concrete interpretations and applications necessitated by the changing historical and social circumstances of the Muslims living in different parts of the world.

There is no doubt that the framework for legal reflections and interpretations started with the Prophet Muhammad (PBUH) himself and then was followed by his companions and the scholars of the later ages. The Prophet showed a very simple methodology to formulate sound opinions about difficult and new matters faced by the Muslims.

There is a well-known hadith of the Prophet about arriving at legal decision-making and opinion-making in general. While appointing Muaz bin Jabal as administrator of Yemen, he asked Muaz how would he decide among the people. To which Muaz replied that he would decide on the basis of revealed commands of the Quran.

The Prophet asked what if he did not find relevant insight from the Quran. To which Muaz replied he would decide on the basis of his knowledge of the Sunnah (the Prophet’s practice and conduct). The Prophet asked him what if he did not find an answer from the Sunnah? Muaz said he would look for guidance from the ijma (legal consensus, opinions and agreements) of the Prophet’s pious companions in order to decide on matters of public concern.

Lastly, the Prophet asked Muaz what he would do if he did not find an appropriate answer in the lives of the companions, to which Muaz replied he would use his own qiyas (conjecture, reason) to respond to the needs of the people.

Based on this hadith and Quranic instructions, Islamic jurists from the times of the pious companions down to the colonisation of Muslim territories in the 18th and 19th centuries have identified four sources of Islamic law. These are: Quran, Sunnah, ijma and qiyas.

But what is found in the books of fiqh is mostly concerned with the theological disputes, ablution and bathing, purity and impurity and problems related to belief and unbelief. The theological crust has grown heavily over the body of Islamic fiqh. The use of ijma and qiyas became confined to the legal opinions of the individual imams of the leading fiqh mazahib (schools of thought).

This has proved detrimental to the dynamic growth of Islamic civil law spanning the last seven centuries or so. The Muslims stopped applying social principles of consensus and reason in an institutional and collective manner. They stopped following the practice of the Prophet and his pious companions who would always hold council (shura) to arrive at common legal opinions.

The Muslims became oblivious of this wise practice because of peculiar political hegemonies of Muslim kings and sultans for many centuries. History does provide us individual examples of juristic endeavours, but hardly any proof of institutional and collective efforts needed for the evolution of fiqh for an ever-changing Muslim society.



Society and culture moved on, faced with new and dynamic forces of internal and external change, while fiqh remained firmly rooted in the epistemological imperialism of the middle and late Middle Ages. This legal and cultural stagnation is characterised by a deep and complete silence towards the contemporary social, economic, cultural and political needs of Muslims across the globe.

The spirit of fiqh articulated by the Quran, the Prophet and his pious companions became hostage to a historical illusion of Muslim imperial domination of the world.

According to new historical conditions of Muslims, particularly in the modern world, the juristic authority must shift from the hands of a few self-styled muftis of madressahs to the broader institutions of lawmakers who are due representatives of the public. These lawmakers must reinterpret and apply the rules of the Quran and Sunnah to the evermore complex social and cultural circumstances faced by the Muslims.

These new reinterpretations can vary from Asia and Africa to Europe and North America. The lawmakers should spend more time on the study of new developments in economics, sociology, genetics, mathematics, business and information technology, in order to arrive at the new codification of Islamic civil law for the smooth and orderly functioning of complex modern social systems.

Similarly, civil codification of law must be separated from the theological classifications of fiqh connected to the domain of Muslim beliefs and rituals.

There are certain areas which require urgent new legal codification of Islamic civil law. For example, is the new knowledge economy managed by electronic financial transactions permissible? Can individuals get themselves insured when the state is not ready to provide them risk cover if they become sick, jobless and fall victim to accidents? Is biological research on infant stem cells permissible in order to enhance the quality of human life? Can a retired lady teacher deposit her pension in a bank to receive a secure income on a monthly basis when she has children and a family who are dependent on her income?

Who can reinterpret fiqh — an individual mufti of a traditional madressah, a nominated council or the elected representatives of the public? Who should hold political authority over Muslims — an elected body based on adult franchise, or a hereditary king? What is the Islamic legal position on stocks and share markets and investments?

These questions are the product of new cultural practices and require new answers.

The writer is a social scientist based at the University of Management and Technology, Lahore. ahmadelia@gmail.com

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

19.07.2013

The quest for questions
By JAN-E-ALAM KHAKI

PROPHET Ibrahim is a prophet of great significance for all the three monotheistic religions — Judaism, Christianity and Islam.

The Quran regards his example as “exemplary” (60:6). Many historical events and practices are attributed to him, like the building of the Kaaba as well as being put in fire by Nimrood, and having been saved from it. In this piece one such Abrahamic tradition — the ‘tradition’ of frequent questioning about the universe and of his Lord — will be discussed.

The Quran portrays Ibrahim as an inquiring prophet who kept on searching for knowledge related to life and death. Let us pick two key parables from the Quran which will reveal sufficiently how the great prophet used to search for various answers to fundamental questions about the Creator and the created.

The first is about his experience of the cosmos and baffling questions about the search for his Creator. The Quran narrates, “When the night covered him (Ibrahim) over, he saw a star; he said: ‘This is my Lord’ [haza Rabbi]. But when it set, he said: ‘I love not those that set.’ When he saw the moon rising in splendour, he said: ‘This is my Lord’ [haza Rabbi].’ But when the moon set he said: ‘Unless my Lord guides me I shall surely be among those who go astray.’

“When he saw the sun rising in (splendour) he said: ‘This is my Lord [haza Rabbi]; this is the greatest (of all). But when the sun set he said: ‘O my people! I am free from your (guilt) of giving partners to Allah’ ” (6:76-78).

The second parable is about his questioning, now directed towards God, to show him how He gives life to the dead. “And when Ibrahim said: ‘My Lord! Show me how Thou givest life to the dead,’ He said: ‘Dost thou not believe?’ Ibrahim said: Yea, but (I ask) in order that my heart may be at ease [li yutmainna qalbi]” (2:260).

These Quranic verses reflect how Prophet Ibrahim kept on asking questions till he got answers. Sometimes he used his inductive logic to reach the conclusions (as in the case of the celestial bodies) and sometimes he asked his Sustainer (Rab) to inspire him for answers.

The interesting thing we might notice in these verses is that God, at no point, shows any indignation at being asked questions. Worrying about questions may be a human problem, not of God. In fact, God wants human beings to ask questions and learn more about His creation.

He rewards it, as can be seen from this verse again about Prophet Ibrahim. “[Similarly], we showed Ibrahim the kingdom of the heavens and the earth, [so] that he might be of those possessing certainty” (6:75).

The verse clearly shows that this favour was bestowed upon him not as reward for prophetic work, but to give satisfaction to his heart so that he could “possess certainty”.

In strict ‘religious’ families and schools, questions are discouraged lest they may lead to going astray. If questions are not to be asked about the self, the universe around us, the heavens and the Creator, how can an inquiring mind just ‘accept’ everything without asking questions?

Why would the Quran ask us to ‘reflect’, ‘to ponder’ on God’s creation? Is reflection possible without genuine and honest questions? Is creation of knowledge possible without asking discerning questions? After all, what is the value of faith accepted with fear and without understanding?

Lamenting the blind following of Muslim tradition, Allama Iqbal rightly said, “Had blind following been such a good thing, the Prophet [PBUH] would have followed his ancestors’ path.” (Kuliyat-i-Iqbal)

When the Prophet (PBUH) asked the people to follow him, they used to say, “…Enough for us are the ways we found our fathers following. …” (5:104), the verse obviously referring to their attitude of traditionalism.

If one were to look at the Quranic methodology of dealing with questions, one will not fail to notice that it adopts an engaging and discursive style. Never is a question asked ever rejected. God responds to even ‘private’ questions regarding men and women (for example 2:222).

The Quran never shies away from responding to questions. If one were to ask questions that the Prophet and God were asked of any of our teachers today in schools/madressahs, one would simply be scolded for asking such ‘taboo’ questions.

Does this mean that we have adopted a different attitude towards asking questions than the one encouraged by the Prophet and God Himself?

Today good educational institutions, from schools to universities, encourage critical thinking skills. Should we stop our children/adults from asking questions? When people are stopped from asking questions, what happens? At least four consequences follow: breeding of hypocrisy (hiding of questions); alienation (from faith, because there is no real engagement); conflict between faith and reason; and finally, blind following.

Are these consequences worth having in a faith that commands us to ‘read’, and ‘reflect’ and ‘ponder’ on practically everything from the Heavens to the Earth as an integral part of its guidance?

Intelligent, responsible, constructive, reflective questioning enriches the human mind and soul. The quest for questioning is not simply a destination, but a journey.

As God’s creation is limitless, so is learning. And following the Abrahamic tradition, so should be our quest for questioning. We should develop enquiring minds to create new knowledge and insights about the marvellous creation around us, thus fulfilling God’s command of reflection and contemplation.

The writer teaches Histories and Cultures of Muslim Societies at a private university in Pakistan.

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

By Jan-e-Alam Khaki | 8/9/2013


ONE of the enduring topics of Muslim sectarian polemicshas been the hadith attributed to the Prophet Muhammad (PBUH) according to which he had predicted that his ummah would be divided into 73 sects, but only one would be saved.

All Muslim sects happily claim that their sect is the `saved one` (naji) and the `others` are destined for hell. This hadith, if we were to follow the traditional line of argument, divides the Muslim ummah into two sections: the saved ones and the hellbound ones.

Few people ask why the number 73, and where it comes from. Luckily, there is now a tendency to see this hadith in a more objective way, beyond sectarian interpretations. There is an attempt to see the sects more in a pluralistic and inclusive light than in exclusive ways. In recent times, attempts have been made to unravel the context of this hadith and examine its implications.

The most frequently cited hadith regarding the 73 divisions of the Muslim faith is reported as: the Jews are divided into 71 sects (firga), the Christians into 72 sects, and my community will divide into 73 sects (Ibn Majah, Abu Daud, alTirmidhi and al-Nisa`i). The hadith also occurs in many other versions as well.

This hadith has two parts: one is the number of sects that are to emerge, and the other the salvation part. Often, it was understood that the 72 sects would be condemned while one would be saved. As opposed to this, we have another version of the hadith which tells us a different story.Muqaddasi (a 10th-century geographer), according to Roy Mottahedeh (Diversity and Pluralism in Islam), tells us that `72 sects are in heaven and one in hell, according to what he considers is a more sound line of transmission (isnad)`. This shows that there is variation of the hadith reported on the 73 sects.

According to Mottahedeh, Fakhruddin Razi (d. 1209) reports that some havequestioned the authenticity of this tradition, saying that if by 72 they mean the fundamentals of religious belief (usul), then they do not reach this number and if they mean the practices (furu), then the number passes this number by several multiples.

The other view of this hadith is that the figure 73 is not meant literally, but is a relative and figurative number, identified because of a context. Mottahedeh gives extensive historical examples wherein the figure was used as a symbolic number. The author says that `70 meant `a sizeable number` and 70-odd meant `a sizeable number and then some` is fairly clear. In many cases, the expressions are meant to be pictorial numbers and not exact `head counts` .

He further adds that 70 assumed the role of a metaphor for numerousness and thus is `rhetorically significant`. The author cites a hadith that says, `He who helps a believer in distress, God will remove him from 73 afflictions` Here again, probably what is meant is a generous indication towards God`s reward. Religious language is often couched in symbolic language and not meant to be literally understood.

Two famous personalities, al-Baghdadi (d. 1037) and alShahrastani (d. 1153) give different accounts of the sectarian numbers and their backgrounds. There is no standard explanation; each, according to his background and time, has highlighted the sectarian beliefs and backgrounds as they understood them in their times.

Talking about the quarrelling of sects, Hafiz (d. 1389-1390), a great Muslim poet, says, `Forgive the war of the 72 sects; since they did not see the truth they have struck out on the road to fancy`.

Hafiz regards the sectarian quarrels as afsana that preoccupies those who fail to understand the diversity of faith.

Similarly, Mowlana Jalaluddin Rumi, according to Mottahedeh, thinks that the `deeper religion is the transreligious mystery of love of God ... This manifests itself in many (ie 72) `madnesses` and takes the soul beyond the world of being. Ultimately, we not only accept pluralism among Muslims, but among all the mysterious paths of the love of God` (Diversity and Pluralism).

Truth cannot be contained and constrained by communities` quarrels among themselves. When we step outside the narrow confines of our communities, we realise that there is so much to learn from others. This point is reinforced by Abdul Aziz Sachedina in his remarkable book The Islamic Roots of Democratic Pluralism by demystifying the mystery of different religions and sects, and how Islam views this diversity.

Throughout history, communities have learnt much from each other. Today as well, there is an increasing global trend to learn from and celebrate the diversity of faiths in many ways.

This discussion leads us to the realisation that sectarian numbers and who `owns` the truth are complex issues. We need to look at Muslim diversity with respect, humility, responsibility, and celebration rather than through the prism of sectarianism.

Let there be no bloodshed just because one sect believes and practices its faith in a particular way. All are seeking the truth. The Quran refers to this positive outlook in many verses and an example is: `... if thy Lord willed, all who are in the earth would have believed together. Wouldst thou (Muhammad PBUH) compel men until they are believers? It is not for any soul to believe save by the permission of Allah. He hath set uncleanness upon those who have no understanding` (10:99-100).

The writer teaches Histories and Cultures of Muslim Societies at a private university in Pakistan.

23.08.2013

Rejuvenation of fiqh
Sabir Badr Jaffery

IN the article ‘Is a new fiqh possible?’ (July 12) published in this space, Ahmad Raza has touched the ailing nerve of Islamic jurisprudence — fiqh.

Since fiqh is based on the Quran and Sunnah (ijma and qiyas are secondary sources subservient to the Quran and Sunnah), to aspire for a ‘new’ fiqh would be tantamount to compiling, God forbid, a new ‘Quran’ and ‘Sunnah’.

Therefore, what is needed is the rejuvenation and reinforcement of fiqh, which can be undertaken only through ijtehad.

People not aware of Islamic teachings and having no substantive knowledge of Islamic jurisprudence, who may otherwise be highly educated, suffer from gross misunderstanding as regards ijtehad. They refer to every “conceptual distraction and meditative bewilderment” as ijtehad, and manoeuvre to brand it as Islamic. Toiling under this mindset they give the ruling that ijtehad should continue.

Continuance of ijtehad is a complex issue. On the one hand, there is the modern, educated class which, without visualising the complexities of ijtehad, thinks that it should continue. Suffering from this self-styled philosophy, they either themselves resort to what they consider is ijtehad, or brand every untoward notion as ijtehad.

On the other hand there are people who don’t want this pinnacle to be scaled by anyone else. Both these extreme views carry hardly any substance.

What is true about ijtehad is that it cannot be undertaken on nusoos, ie matters on which categorical injunctions of the Quran and specific versions of the Sunnah are available. Ijtehad on matters other than nusoos should continue incessantly.

In the modern age when all facets of life have undergone massive changes and when changes are continuous, the existing scope of Islamic jurisprudence falls short of covering all facets. Hence the need for ijtehad has become all the more necessary.

Economic, political, commercial, and social issues relating to all aspects of human life termed as muamlat have assumed vast magnitude that need to be covered by Islamic laws, which is possible only through ijtehad. Of the Islamic tenets, ethics is yet another area that should be targeted by ijtehad.

The writer of the article has asked: “who can interpret fiqh — an individual mufti of a traditional madressah, a nominated council or the elected representatives of the public?” As a matter of fact, the job is not that of interpretation. It is stretched to include in its fold the concepts of mutabeqat (conformity), talab-o-justujoo (urge and research, efforts and endeavours in corroboration with and subservient to the Quran and Sunnah), and ittiba (following). All these concepts are embodied in the term ijtehad, which is a task befitting of a mujtahid, and not that of so-called muftis.

Reproduced below are some of the parameters of ijtehad. I now leave it to the reader to evaluate who is able to meet the underlying challenges.

Eminent jurists have defined ijtehad differently, in their own style. All definitions, however, include the following basic ingredients of ijtehad.

Mujtahid ie the person who undertakes ijtehad: the qualifying conditions for a mujtahid are sulbi (integral traits of his personality), and iktisabi (derived or acquired knowledge). Under the former, he should be Muslim, adult, wise, intelligent, and capable of digging deep into matters under consideration.

With regard to acquired knowledge, he should be highly proficient in Arabic and other languages. He should possess firsthand and in-depth knowledge of the Quran’s teachings, vast and perfect knowledge of Islamic jurisprudence and workable knowledge of divine commandments associated with other religions.

A mujtahid may be proficient in any one of the major schools of fiqh but he should have functional knowledge of other schools also. He should also be fully aware of the findings of ijma. And finally, the purpose of Sharia should be well-known to him, and his endeavours should conform to that purpose.

Like a person willing to dive deep into the ocean in search of pearls, he should be the perfect diver and also fully proficient in the required skills so that he may not take pebbles for pearls and pearls for pebbles.

Hypothesis or problem under consideration: this may be an issue on which there is no explicit guidance from the Quran or Sunnah. Issues that have been discussed threadbare by the Quran and Sunnah are called nusoos, which cannot be subjected to ijtehad.

Sharai dalayil (reasoning acceptable to Sharia): these may be naqli (taken directly from the Quran and Sunnah) and aqli (based on ijma, qiyas, or istehsan).

Obviously, what is produced by traditional madressahs doesn’t come up to the mark. Those associated with most such institutions cannot visualise and accept anything different from what has been implanted into their minds as the ‘last word’ on the subject.

These people, with their particular appearance and speech devoid of substance, have given the world at large a highly distorted message of Islam. They are simply unable to take up any serious or sophisticated assignment. I would, therefore, most humbly suggest that modern scholars who have the urge to take up the arduous task of research and also possess the drive to explore the truth, are the types who should come forward to dedicate their lives to undertake the uphill task of ijtehad.

The future generations of Muslims shall be deeply indebted to them.

The writer is a freelance contributor.

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"Nay! man is evidence against himself. Though he puts forth his excuses." Holy Qur'an (75:14-15)

Light and enlightenment

Jan-e-Alam Khaki
THE symbol of light (noor in Arabic) in human tradition evokes a fascinating feeling. When we focus our gaze on a burning candle or a fire, it silences us and awakens our mind. The roots of this symbol lie very deep in the history of religions, including Islam, and its branches have spread to modern times.

Even in the physical world, light continues to dazzle scientists, thinkers, as well as mystics. Let us look at the key usages of this metaphor in selected traditions to show how this concept is one of those shared and experienced with multiple expressions in human history.

In Islamic tradition, the Quran describes the notion of light (noor) in many ways; a whole surah (chapter) has been named ‘Surah-i-Noor’, in which lies, like a jewel in a crown, the ‘ayat-i-noor’ (verse of light, 24:35). Often employed by Sufis and Muslim philosophers, the verse testifies that Allah is the “Light of the heavens and the earth”.

The beauty of the verse is that it is “both visual enough to be grasped by anyone, and yet suggests … meanings beyond any literal reading of the Book”. This verse is also seen as the primary source of one of the 99 names of Allah, Al Noor. Many interpretations have been offered by commentators of this verse, yet an enquiring mind still feels something lacking in all these interpretations, searching still for a subtler, richer and more satisfying interpretation.

The Quran encapsulates a wide range of concepts within the orbit of the symbol of noor, such as Allah as noor (24:35); the Prophet (PBUH) as noor (5:15); the Quran as noor (64:8); the Torah as noor (5:44); the Gospel as noor (5:46) and the believer as noor (57:13).

Signifying the need to search for a personal light, Allah says, “…On the day … their light will run before them and on their right side; (they would say) Our Lord! Perfect our light for us. …” (66:8).

The common symbol of noor has been used for God, the prophets and the divinely inspired books perhaps because they perform the same function as that of light — they enlighten the path of their followers. Allah brings believers out, as the Quran describes, “from darkness towards light”, while the negative forces take people “from light towards darkness” (2:257).

From early in history, Muslims have been fascinated by the way noor is described in the Quran. For example, Imam Muhammad al-Baqir, Imam Jafar al-Sadiq, Sahl al-Tustari, Ibn al-Arabi and Imam al-Ghazali have extensively dealt with the notion of noor.

Imam al-Ghazali, for example, has written a separate book (Mishkat al-Anwar) on the interpretation of the verse of light. Also, the esoterically motivated traditions have more frequently used the metaphor of noor in their discourses to show the link of this noor to what they call the Noor-i-Muhammadi (PBUH).

It is in this sense, again, that the mystic tradition has used noor to show how a spiritually enlightened imam, shaikh, pir or murshid, following the way of the Prophet, can enlighten the path of mureeds, or disciples, to reach spiritual heights.

It is not only in Islam that we see the notion of light or enlightenment; it dates back thousands of years in ancient history. For example, the Zoroastrian tradition is one that has engaged with the notion of light. When Zoroastrians built no temples, possessed no religious imagery and had no books on the teachings of the faith, light served as a comprehensive notion to help them comprehend their religion.

Light and fire were/are also seen as essential elements for sustaining life. In Greek tradition, fire was seen as one of the four basic elements. This theory continued for a long time in many traditions till the atom was discovered.

We see the significance of light in Buddhist tradition as well. We know how Siddhartha became the Buddha under the bodhi tree, by attaining enlightenment (or awakening) which transformed his life forever.

The notions of light and enlightenment are found, though in a different form and meaning, in the European movement known as the Age of Enlightenment, also called the Age of Reason. This age has been seen as the journey from darkness to light. “Dare to know” being the essential slogan, this movement has been seen as a journey also from superstition towards enlightenment.

It has been characterised as “a rational and scientific approach to religious, social, political and economic issues, promoted a secular view of the world and a general sense of progress and perfectibility”.

In this age, knowledge was seen not as an end in itself, but as a tool for liberation from darkness, or coming out of the ‘Platonic cave’ and being exposed to the dazzling light of the sun.

In Lao Tzu’s terms, knowing others is wisdom, knowing the self is enlightenment. As carrying a fire into a dark place dispels the darkness, similarly, when knowledge and wisdom reach a nation it dispels the darkness of ignorance. Light thus has been used frequently as a symbol for knowledge and wisdom.

Thus, light — noor — symbolises life in the physical world, and in the metaphysical/mystical world, enlightenment, which is a process of self-transformation from one state of being to that of another. Light is a metaphor also for knowledge and wisdom which, like light, enlighten the path of a seeker towards self-discovery.

The notion of noor thus, has been dazzling our eyes, enlightening our hearts and illuminating our souls from time immemorial.

http://dawn.com/news/1039376/light-and-enlightenment

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Hasti-e-Haq k ma'eni jo mera dil samjha
Apni hasti ko ek andaisha-e-batil samjha