06.09.2013

Calendar anomalies
Vaqar Khamisani

PRACTICAL utilisation of the Islamic calendar has always been challenging, especially due to the unscientific way in which we manage Islamic dates in Pakistan.

In particular, the way it is managed locally makes it very difficult to schedule future appointments since there is no surety on what day a particular date will actually fall. It is entirely dependent on the 29th of each lunar month when a decision needs to be made based on moon-sighting whether the next day will be the first of the next month or the last day of the current month.

The most common manifestation of this confusion is typically witnessed every year during the end of Ramazan when Eid is celebrated on distinct dates by different groups of people.

The social importance of celebrating Eid on the same day by the entire country cannot be undermined. Its significance and the positive impact it creates on the collective psyche of the nation has already been discussed by several writers and journalists. However, the subject of this write-up is to point to a major repercussion of this controversy which has not been aptly highlighted.

Without going into the religious merits or demerits and without assigning fault to any particular group, I believe the key challenge that is completely overlooked is that the decision by any group or provincial government to celebrate Eid on a different date perpetually introduces ‘multiple’ calendars in the country. In fact, depending on whom you speak with, the first day of Sha’aban will fall upon a different day and to make matters more complicated, the entire annual calendar could perpetually diverge.

It is also not difficult to understand that existence of multiple calendars will lead to anomalies which will cause a further dent in the practical usage of the Islamic calendar by ordinary people as well as organisations.

Consider an example: a newsworthy incident that occurs in the country will be archived and reported on different dates by different local newspapers. Newspapers following the provincial/local government’s directive will publish the news on the dates based on the calendar being maintained by them, whereas newspapers following the central government’s directive will follow a different date. How could one ever go about reconciling such an inconsistency?

In actuality, the list of anomalies in terms of the Islamic calendar will be more than plentiful. Hence, if it were not up to our usage of the Western calendar system, we would probably be buried in a sea of anomalies.

How can we as a country or a community cope with managing such multiple calendars? Even if it were possible, how would organisations and systems manage themselves with making all the calendars compatible within the same country?

At the turn of the century, a relatively minor date issue had caused the global millennium bug problem that took huge amounts of global investment to be aptly addressed. The leap-year bug is a common occurrence that happens every four years in systems with no provisions for Feb 29.

These bugs are miniscule in nature when compared to the investment and the effort it will require to consolidate, integrate and synchronise perpetual multiple dates and calendars.

It is also interesting to observe that this particular controversy seems to visibly crop up during the time of Ramazan. Although Eid has been celebrated on multiple days since many years leading to different calendars, the dates are conveniently and quietly merged during the rest of the year and the controversy is brought to the forefront once again before the start of Ramazan and Shawwal.

This topic is also of immense interest globally as several Islamic countries have attempted to address this issue in different ways. The core difference in the various approaches is the extent of scientific and astronomical calculations that are allowed to be used to manage the Islamic dates.

A few countries, including Pakistan, discourage the use of calculations and put a lot of emphasis on receiving testimony of moon sighting as the core requirement to decide on the end and beginning of each month. On the other hand, Turkey’s Presidency of Religious Affairs has extensively used astronomical calculations to precisely determine the Islamic dates several years in advance.

Saudi Arabia’s approach at best can be described as a hybrid one as they tend to use moon-sighting testimony to determine religiously ‘important’ months. However, for administrative purposes they also rely on the Umm al-Qura calendar, which is entirely based on modern astronomical calculations.

This difference in approach has led to different Hijri calendars being managed by different countries. A notable effort at unification and standardisation has been proposed by the Fiqh Council of North America and European Council for Fatwa and Research.

They have proposed approaching this issue scientifically and have laid out precise astronomical calculations to determine the Islamic dates in advance. Although several countries have evaluated their proposal, they are yet to develop a consensus and agree on its adoption.

Irrespective of which precise approach we adopt for Pakistan, there is a need to resolve this issue at the earliest, since, if it is not resolved, historically speaking and as a nation we will all disagree on the dates of important events.

We will also disagree on how these events will be archived, retrieved and reported by coming generations. In addition, IT systems will never be able to cope with these anomalies which will make it impossible to practically use the Islamic calendar.

The writer is a freelance contributor.

13.09.2013

Nature of life
By Amin Valliani

ELABORATING on the nature of human life is one of the important themes of the Quran. Life is not all happiness, nor all sorrow, but it presents us with its own educational curriculum in the shape of painful and pleasurable experiences.

Perhaps the trials of life can be compared to a few grains falling to the ground if one cooks rice in a cauldron. Similarly, while filling water in a pitcher, a few drops may spill on the ground. Hence crying over spilt milk is of no use.

One should not be upset over unavoidable happenings. Rather, we should learn lessons for future development. Many of us face trials, tribulations and difficulties. No one lives life on his or her own terms and therefore, adjustments are required throughout life.

There are countless people who think themselves unlucky. However, it is said in the Holy Quran that no one is burdened with more than his or her capacity to bear (2:286). Islam also wishes one to work as a perspicacious judge of circumstances.

Therefore, every one of us has to bear a certain portion of trials and tribulations in worldly life to prove our worth. Even the great saintly personalities also had their share of tests.

Difficulties have a salutary effect on life, allowing us to move on the path of improvement. It is Nature’s way of making people reform their life. It provides us with an opportunity to go through intense introspection enabling us to reform our attitudes and behaviour.

One has to accept, learn and adjust to circumstances accordingly. A reasonable person adapts himself to the world, while the unreasonable persist in trying to adapt the world to themselves.

The Holy Quran likens human life to water. It says “…Verily the likeness of (this) worldly life is as the water which We send down from the sky. …” (10:24). Water has many qualities, including adaptability; it shapes and adapts itself to the vessel that contains it. Similarly, a reasonable person adapts himself to circumstances.

Most of us plan and fix targets but untoward circumstances obstruct us from meeting these targets. The Quran is very clear in this regard that “…You cannot will, unless Allah wills. Verily, Allah is ever All-Knowing and All-Wise” (76:30).

Life consists of problems but there are many ways out. One should not behave like a pigeon that closes its eyes when it sees a cat trying to devour it. It thinks that not seeing the problem will wish away the danger. The best way is to confront the problem.

This requires mental maturity, maintaining composure and pondering over the solution instead of creating a fuss. Serious thinking, adjustment and above all divine help is essential in solving difficult problems. Every adversity carries the seeds of success and these bear fruit only after a designed process of maturity.

One should not react with anger over disappointments as this may exacerbate the situation. Expressing sorrow or despondency over problems to gain others’ sympathy is also not the right way of addressing issues. This may aggravate the situation.

One can manage to extricate oneself from a crisis if one follows the Islamic value system of patience, constant struggle, adjustment and flexibility and, last but not least, prayer.

There are a number of Quranic verses which suggest that adjustment and fluidity in hard circumstances enable one to find satisfaction and survival. The Holy Quran narrates the story of Hazrat Yaqub who lost his beloved son Hazrat Yusuf, though temporarily. At that very moment, Yaqub says that patience is most fitting (in odd circumstances). “May Allah bring them all (back) to me. …” (12:83).

The Holy Prophet (PBUH) visited the city of Taif with the hope of conveying the message of Islam to its residents. But contrary to his hope, the people there turned hostile and attacked him severely. But he never gave up and pursued his mission consistently till the end.

Again in Hijri 8, he wished to perform Haj and travelled towards Makkah. But the native Makkans did not allow him to enter the city. He did not react nor lose hope but concluded a peace treaty to ensure a future visit. This shows that the Holy Prophet remained flexible and ready to adjust to the circumstances.

The world can best be described as unpredictable. Situations change in moments. Therefore, human life needs to be adjustable, flexible and adaptable to all circumstances. Those who remain flexible in their attitude can achieve balanced and harmonious living.

Every one of us wants happiness and therefore, nurtures hundreds of thousands of desires, thinking that the fulfilment of these desires would bring happiness. But most desires remain unfulfilled.

Striving day in and day out for the fulfilment of desires should be our motive. But success should be left to Divine will. It is no disgrace if one fails to achieve his or her goal, rather it is an opportunity to re-plan and reassess the situation.

During interactions with others, one should not expect smooth dealing at all times. One has to confront odd situations and be ready to adjust accordingly. One has to accept difference of opinion, divergent views and sometimes strong opposition.

Every individual interacts with others during his lifetime on earth, but the nature of life is subject to vicissitudes. Islam emphasises some perennial values to overcome differences.

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)

20.09.2013

Debate vs dialogue
By MUHAMMAD ALI MUSOFER

HUMAN interaction or communication is viewed as a complex process involving multiple factors. Historically, debate and dialogue have been among the significant approaches used for human communication and argument.

Debate and dialogue are seen as two different paradigms with different purposes used by individuals or societies to interact. These two distinct approaches have different implications and outcomes for human societies.

Debate is generally seen as an oppositional approach in which two sides attempt to win by disproving each other. Debate affirms a participant’s own point of view, at times defending assumptions as truth.

In debate, one defends one’s own position and tries to exclude other solutions. In debate, differences are highlighted with the purpose to search for flaws and weaknesses in the other’s position. Being an exclusive approach, debate at times leads towards polarisation and conflicts.

On the other hand, dialogue is viewed as a collaborative approach in which two or more sides work together to find common ground to achieve an understanding of diverse views. In dialogue, listening to others is considered more important than talking in order to find common meaning.

Dialogue helps the participants to enlarge and possibly change their points of view. Dialogue encourages the participants to search for strengths in the other’s position; therefore it is viewed as an inclusive approach.

Historically, debate has been the dominant approach for argument, mostly influenced by Hellenistic logic that encourages the hard argument with the approach of ‘I am right, you are wrong’. In the mediaeval period, the Muslim theologians used Hellenistic logic considerably in interpreting theological concepts, at times with the aim to approve one’s point of view and reject others’ viewpoints.

This polemical attitude largely influenced Muslim societies and even today this is used predominantly in theological debates. Due to this approach, sometimes Muslim societies have witnessed polarisation and violence.

Today, we live in a multicultural and globalised world. Technological advancements and rapid communication have shrunk the distance between different societies and cultures. Plurality of expressions has become the most common phenomenon of societies, including Pakistan.

In this scenario, enforcement of a particular way of thinking leads toward polarisation and conflict. Therefore, our society demands a paradigm of thinking that can appreciate multiple perspectives. In this context, we need a different frame of reference for interaction.

The debate approach would be less helpful in dealing with complex and diversified societies that require nurturing of harmony and peace. Hence, dialogue could be an effective way to find common ground for coexistence in a diversified society.

There are ample examples in Islamic teachings and history that encourage people to adopt dialogue to respond to issues. For instance, the Holy Quran clearly says that there is no compulsion in faith (2:256). Plurality in human society is viewed as a natural process (16:93, 10:99) while the Quran stresses on dealing with people fairly and speaking with kindness.

It is evident from history that the Holy Prophet (PBUH) adopted the way of dialogue many times in his life to solve issues, even though at times such an approach was seen as a compromise. In short, Islamic teachings put emphasis on dialogue among people and societies.

Developing a culture of dialogue in a society is not an easy job. Serious steps need to be taken at multiple levels to inculcate the culture of acceptance and appreciation of plural views and interpretations. In promoting the environment of dialogue the role of the government, media, educational institutions and civil society cannot be overlooked.

A comprehensive policy is required at the government level which encourages acceptance and appreciation of the rich, diverse cultures in the country. Any form of violence needs to be discouraged strictly. Serious steps need to be taken to discourage polemical speech and literature which can easily be found at some bookshops/stalls. Furthermore, political parties need to inculcate the culture of tolerance within their ranks by appreciating diverse views.

The media can be another important source in promoting the culture of dialogue in society. Diverse views and cultures need to be explored and appreciated with the purpose of creating harmony in society. The culture of creating hype on minor issues needs to be avoided.

Education is viewed as an effective instrument to inculcate the culture of dialogue in the younger generation. In this regard serious steps are required in different aspects of education.

First, textbooks and teacher learning material need to be reviewed in order to include materials that are inclusive in nature. Multiple methods need to be used during the teacher learning process in order to explore multiple views of students. The current examination system confines the student to rote learning; therefore examinations need to be revamped in order to broaden the perspectives of the students.

Civil society can be another instrument in nurturing the culture of dialogue and peace in society. In Pakistan, civil society is not well rooted; however, it is growing with the passage of time. Civil society can provide platforms for people from different backgrounds to come together for the cause of peace and harmony in society.

In sum, our current thinking pattern is stimulated by the mediaeval thinking pattern. Therefore, at times our conversation takes place in the form of debate. Our faith interpretations are also influenced by such thinking, which sometimes leads towards polarisation and violence.

In today’s pluralistic world, we need a paradigm that encourages exploring and appreciating multiple views — that could be achieved through dialogue. Hence, a comprehensive effort, with the help of government, media, educational institutions and civil society, is required to shift our collective thinking from the debate to the dialogue paradigm.

The writer is an educator. muhammad.ali075@yahoo.com

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

27.09.2013

The worst of times
NIKHAT SATTAR

A CHURCH in Peshawar gets blown up by suicide bombers sent in by religious militants, killing over 80 worshippers. In their view, by killing non-Muslims these suicide bombers would go to heaven and through this vile act, the American government may be forced to reconsider its policy of drone attacks.

Around the same time Al Shabaab, a militant organisation based in Somalia, guns down nearly 70 people in a Kenyan mall, where a children’s event was being held.

In Pakistan the Council of Islamic Ideology sits in judgment on whether DNA is acceptable evidence for cases of rape, while failing to differentiate between rape and adultery, and often causing blame to shift to the victim rather than the perpetrator.

The implementation of the Hudood, Qisas & Diyat and blasphemy laws make a mockery of a religion that is supposed to stand for peace and tolerance for all humanity and for all times to come.

And amidst all this, while so-called religious scholars and clerics claim that Islam is in danger, a smaller but increasingly visible group puts the blame squarely on the intrusive manner in which religion has been forced into each and every sphere of life.

Today, more than ever, Muslims are in a state of moral, social and intellectual disrepair and decrepitude. Those who claim to be religious have closed their minds to thought and reflection, follow traditions and rituals set down by their forefathers blindly and have assumed an arrogance of proportions similar to the peoples who were destroyed by God in earlier times.

Those who claim to be secular, modern and liberal see religion as an anti-rights, anti-justice set of rules that may have some relevance to an individual privately, but none at all to the collective growth of society.

Many have debated the causes due to which Muslims find themselves in their present state. Some point fingers at Western conspiracies, some at the lack of education, others at lack of internal solidarity and still others at lack of religious piety and failure to observe the tenets of Islam properly.

Our clerics are vocal, giving sermons about empty mosques, unveiled women, coeducation, ‘obscenity’ in the media and so on. A frenzy of home- and hotel-based duroos (lectures) begins. And suddenly, one observes an increase in the number of beards and burqa- and niqab-clad women.

In reality, Muslims took the decision to stagnate hundreds of years ago, when some put a stop to ijtehad. Since then, rigidity, blinkered visions and the tendency to fragment into groups added to a general intellectual lassitude and led to acceptance of rituals that were easy to perform, and interpretations that were made by others who were perceived to be learned men.

Instead of turning to the Quran and Sunnah to seek clarity on what is essential according to Islam, and what has been left for its followers to determine according to the social and economic characteristics of the times, Muslims have found it easier to consider somewhat unproven sayings to be the final word for all times to come.

Instead of following the Quranic injunction to reflect, consult and decide, it has been found more expedient to take certain decisions that had been taken at the time that Islam was revealed, as a given. Any debates, arguments or discussions have been considered akin to blasphemy. The Quran — that ultimate book of wisdom — has been kept aside and relegated to rote recitation, or literal translation at best, while oft-quoted sayings attributed to the Prophet (PBUH), some of which may be questioned for their authenticity, are used to prove a point.

It seems that God has sent His punishment on Muslims for the manner in which they have misused and abused His Book and His Prophet’s Sunnah, for they commit the very crimes He has warned against, and claim to be His chosen few, just as those who perished even when prophets such as Nuh, Lut and others warned them. The difference is perhaps that the destruction wrought on earlier peoples came swiftly, and the Muslims today are going through a long-drawn-out process of self-destruction.

In this era of darkness, there may still be hope for a renaissance. Scholars of the calibre of Javed Ahmed Ghamidi, for example, are among several in Pakistan who have been engaged in conducting in-depth research and writing on contemporary issues and Islamic teachings, and presenting solutions.

Civil society, the Pakistani intelligentsia, the government and those religious scholars who seek the truth and not personal power need to pay attention to these analytical and thoughtful writings that could lighten a path that appears dark and troubled. Consider, for example, what Mr Ghamidi says about religious extremism:

“We will also have to seriously repent for using religion for achieving our political ends … the monster of extremism is in fact the vile product of the religious thought that is taught in our religious seminaries under the topics of implementation of the Sharia and armed jihad and for the eradication of disbelief, polytheism and apostasy.”

Mr Ghamidi presents a three-step formula to eradicate extremism: religious seminaries should be bound by law to give admission only after students have gone through a compulsory 12-year period of general education, as is the standard for anyone who wishes to take up science, arts or commerce; private holding and management of Friday sermons and mosques should be banned and all mosques should come under the single management of the government; sect-specific mosques should not be encouraged.

Society needs to seriously ponder over these suggestions.

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)

04.10.2013

Work of God
By Jan-e-Alam Khaki

THE Quran has been the focus of attention for people across the globe for centuries as they have tried to disentangle the network of meanings contained in it.

Because of that, as well as its fascinating linguistic beauty and poetic flow, it has remained captivating for both scholars and common people alike.

Closer reading of the Quran shows that its major focus lies in another dimension, and that is nature (fitrah). The study of nature is one of the central themes of the Quran as a means of appreciating God’s powers of creation. It is perhaps because of this overwhelming focus of the Quran on nature that Sir Syed Ahmad Khan juxtaposed two key concepts: the Word of God and the Work of God.

He argued that there is harmony between these two realms of knowledge. He was pejoratively called a ‘naturee’ (follower of nature), for consistently following this line of reasoning for Quranic interpretations. Sir Syed gladly accepted the accusation, saying that even God talked about it strongly in the Quran. He argued that nature is another term for religion; nothing in religion is against nature.

Following him, Dr Ghulam Jilani Barq titled one of his books Do Quran (Two Qurans), referring to the book and nature as two divine books. He maintains that we learn about God as much from the Quran as from nature. Many other scholars have also adopted the same view, directly or indirectly.

This argument promotes the view that as the Quranic verses (the Word of God) act as ‘signs’ (ayaat) pointing towards God, similarly, nature (the Work of God) is God’s ‘sign’ (ayat) that helps believers understand the Divine.

Nature is a storehouse of symbols, where both God’s immanence as well as transcendence intersect; a space that connects the divine and the human in fascinating ways. Pertinent to quote here is a hadith which reports God as saying: “I was a hidden treasure and when I wanted to be known, I created creation.”

The Quran shows Allah’s existential proof not just from the metaphysical world, but consistently from the physical world as well. The powerful symbol the Quran uses extensively for His proof is ayaat (signs).

A verse that shows how much importance the Quran gives to these ‘signs’ as reflections of God’s proofs in nature says: “Indeed, in the creation of the heavens and the earth, and the alternation of night and day — there are signs for those who understand (Ulul al-Baab). Those (Ulul al-Baab) celebrate the praise of Allah standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth. …” (3:190-191).

This verse not only commands the remembrance of Allah at all times, but also reflection on the world around us as an integral part of the practice of faith. A Muslim leader once rightly remarked: “The man of faith who fails to pursue intellectual search is likely to have a limited comprehension of Allah’s creation.”

In another verse, Allah refers to even more mundane things — animate and inanimate — as His signs: “Then do they not look at the camels, how they are created? And the heaven, how it is raised? And the hills, how they are set up? And the earth, how it is spread?” (88:17-20).

All these verses point towards the Work of God, the universe, to see how He has created the magnificent heaven and the earth and everything in them, which Sir Syed calls the Work of God. The Word of God inextricably is linked with the Work of God. The whole edifice of faith is situated in the natural world; prayers and rituals, good deeds, the entire religion of Islam (and previous faiths) unfolded in this very world.

In an Islamic context, any diminishing of the importance of this world and its study is bound to undermine the very purpose of religion. This is not to underestimate the other world; but we should not forget that this world, as a hadith tells us, is the cultivating field (mazr’atul aakhira) for the other world.

Tragically, many of us tend to ignore this aspect of faith — the Work of God (nature). The height of this attitude is reflected in an Urdu verse that Sir Syed himself, with disdain, has quoted, which says, “Knowledge is only the knowledge of religion, fiqh, hadith and tafseer. Anybody who reads other than these becomes impure”.

Probably the Boko Haram movement in Nigeria follows this trend of thinking, where they believe that studying books other than of the religious kind is haram.

We need to ask ourselves: what is ‘religious’ knowledge in Islam? According to the discussion above, one can easily argue that in Islam, ‘religion’ covers practically all aspects of human life, therefore, useful knowledge of all realms of human life and nature is ‘religious’ in the widest sense.

In sum, the Word of God commands us to reflect on the Work of God by education, contemplation, and experimentation, leading to all sorts of discoveries about the mysteries of the ‘hidden treasure’ of God, and ‘harvesting’ more yield from this field of actions.

Today, thankfully, we benefit from so many wonderful discoveries that many scientists have made by reflecting on the Work of God. Muslims need to pay greater attention to this aspect in more serious ways through research and exploration.

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)

11.10.2013

The Quran and art
By AMBREEN SHEHZAD HUSSAINI

THE Holy Quran has been approached from many perspectives: linguistic, liturgical, historical, exegetical, sociological, psychological, anthropological, aesthetic etc.

The more perspectives one brings to the study of the sacred text, the better and richer our understanding of it becomes. People approach sacred texts from their own perspectives, their reading fed by their needs, interests and experiences. This article aims to highlight the artistic approach towards appreciating the Quran. This may enable the readers to see how Muslims have explored and experienced the Quran through art.

Art is a powerful tool for communication and the expression of feelings and thoughts. It is an integral part of any religion to beautify and create a sacred environment for the followers. For example, artistic expression based on beliefs can be observed in Christianity, Hinduism and Islam, among other world faiths.

Art has always been part of Islamic societies, expressing faith and belief through different mediums.

Muslim artists have perceived and used art forms to appreciate the Divine words in their own unique ways. The most obvious expression of art forms in Islam probably started with the Muslims trying to write the Quranic text in the original Arabic, which lends itself so beautifully to different art forms such as calligraphy.

A craftsperson in Persia and a carpet weaver in Afghanistan used artistic expressions from the same source of inspiration, but their expressions were different. Though both artists are from different contexts, yet they are focused on the same key concepts of the Divine word, producing their artworks according to their contextual inspiration.

Moreover, the intention of producing an artwork may also vary; some might have economic and financial need in mind, while for others it might be the appreciation of the text, passion and love towards art. Yet both are producing something that has to do with the central images of Islam.

Also, artistic expression may be a tool for spiritual elevation for some artists, while for others there may be a political reason, like inscribing sacred text on coins and official flags artistically.

Quranic expressions/words or verses have been extensively used for different purposes using different materials. Today, most shops selling decorative items are full of a spectrum of artistic pieces which feature various Quranic words or verses. Similarly, the Quranic text itself has been decorated, for example with fantastic floral decorations, geometrical designs, etc, on the margins of the holy book, all reflecting the artist’s desire to employ art to decorate the Word of God.

Muslim artists have also used Quranic inscriptions to draw images of animals, such as lions, or other representations such as natural scenes.

There are many renowned artists who have worked passionately and offered new perspectives regarding understanding the Quran through art. In Pakistan, Sadequain and Gulgee are two prominent artists who extensively used the Word of God to express many concepts through their art. Their works can be seen in Karachi’s Frere Hall and Islamabad’s Shah Faisal Mosque, apart from other specimens of their painting found in different contexts and places.

Many artists have attempted to beautify small or large objects, ranging from a grain of rice to the huge walls or minarets of mosques or other public buildings, like universities or even hospitals, by inscribing on them the Quranic text in a beautiful manner.

Yet another art form with regard to the Quran, very popular in Muslim societies, is the melodious recitation (tilawat) of the Holy Book. The knowledge/art of reciting the Quran in beautiful ways is called ilm al-qira’at wa’l-tajweed. Often, in many Muslim countries there are recitation competitions among different reciters and it is culturally a very powerful means to celebrate the Quran.

Going beyond the traditional pedantic pedagogical methods, schools, colleges and universities can use art forms to teach their students the way the Quran has been approached in Muslim societies.

Art is used to beautify things. There are special art forms that professional artists may appreciate more than common people, but there are art forms that even common people can appreciate. Due to public appreciation and demand, decorative art — with regard to the beautification of the Quranic words or verses or even the entire text — has now become a huge industry in the world through commercial production of art pieces, in various markets in practically all Muslim countries.

These pieces are bought for various purposes including to show people’s personal spiritual attachment with the Word of God, to decorate public buildings, educational institutions, commercial places, shops, vehicles, factories and, last but not the least, homes, for blessings (baraka).

While interpreters of the Quran have mostly relied on intellectual discourse to disentangle its meanings, artists have tried to do this through their brush, colours and canvases. Both ways enrich human experience of the Divine; one through reason and the other through the eyes because beauty is supposed to lie in the eye of the beholder.

Both approaches lead us to the enlightenment of the heart and that of the eyes, through which we experience the beauty of all that is beautiful.

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)

25.10.2013

The greatest gift
By AMIN VALLIANI

ALLAH has blessed humanity with innumerable bounties to be grateful for. But the most important of them all is the human body itself. A body with all its organs intact and working efficiently is the greatest wealth of all.

The human body carries the Divine Spirit; but it is fragile in its constitution. It needs continuous care, protection and nutrients to remain healthy and in working order. It consists of many intricate systems whose proper functioning is fundamental to a happy and satisfactory life.

A healthy body enables one not only to enjoy all the bounties of Allah but also to strive for realisation of all inherent qualities and capacities bestowed by Him.

With a healthy body, one can pray with full concentration and submissiveness, thus cultivating spirituality in his or her life.

The Holy Quran enumerates a number of stages of development of the human body. It says: “He it is who has created you from dust, then from a nutfah, then from a clot, then brings you forth as children, then to reach the age of full strength and afterwards to be old, though some among you die before. …” (40:67).

This shows the human body is progressively constituted through multiple stages and every stage needs specific precautions. For example, a would-be mother has to remain careful throughout her pregnancy, and when a baby is born, the Quran directs that mothers should suckle their children for two whole years (2:233). This makes the baby’s body strong enough to survive the onslaughts of various diseases in the initial years of life.

The Quran also provides general guidelines to maintain health in all stages. It says “O you who believe! Take care of your own selves. …” (5:105). It emphasises that one should always live in harmony with nature.

The fact is that we are what we eat. The notion of health and wellness is all-encompassing. The human body depends fundamentally upon a daily diet but also requires simultaneous mental, spiritual and emotional nourishment.

If a person eats unhygienic food or remains stressed for a long period, this would have adverse effects on his entire body, mind and spirit. The Quran says: “O mankind! Eat of that which is lawful and good on the earth and follow not the footsteps of Shaitan. …” (2:168).

The famous saying that a healthy body breeds a healthy mind is instructive. A healthy body is not something that can be achieved without effort. The fitness of the body depends on constant efforts, care, protection, nourishment and maintenance. Many of us tend to lead an easy life, not caring about the body till some affliction strikes. We then get depressed and question why it had to happen. Therefore, what is essential is to remember that prevention is better than cure.

A healthy diet, constant struggle for development and living in harmony with nature are important wellness principles. A body with less movement is more likely to deteriorate rapidly than a body in constant struggle.

Presently, every Pakistani faces severe challenges on the health front. Internally, many of us are least concerned about health precautions while overeating, lack of exercise and excessive consumption of oily and fatty foods is common in households.

Besides this, unhygienic food is freely available at roadsides, and in local markets. All this poses serious health hazards and is sure to affect people later in life.

On the external level, no city of Pakistan can claim to be pollution-free. The smoke-emitting traffic, garbage dumps, overflowing gutters and cesspools are making our health precarious, the atmosphere toxic and life miserable. The efforts of local authorities in this connection are perfunctory and inadequate. Therefore, it is for the citizens to take care of their own health.

Keeping in view modern research in medical sciences, there are many unhealthy patterns prevalent in society that need to be re-examined. For example, a person becomes obese if he continues to depend on junk food. There are various incurable diseases that have become increasingly common due to easy lifestyles and heavy intake of oily food as part of the daily diet.

Similarly, leading a sedentary lifestyle is a sure invitation to disease. A person, after having a hearty dinner rich in fats and sweets settles himself for hours in front of the television screen with a remote in hand and keeps munching on potato chips and chocolates all the while he is awake. His body copes with such a situation for some years but afterwards rebels and succumbs to one or more killer diseases.

Consequently, one can observe that all major or minor hospitals in and around the cities are full of patients. Thousands visit them daily to seek cure for their diseases. Some of the diseases, which were unknown in the past, have recently emerged and thousands of people are affected by them.

If a single family member is sick the whole family comes under pressure and suffers. Every family spends huge amounts treating members who are unwell. Though the medical sciences have progressed and are successful in identifying the causes of major illnesses, people at large have yet to realise the importance of health. They must be motivated to be careful in avoiding the triggers that cause illness.

It is our national duty to create a health-conscious society so that future generations may be healthier than the present one.

The writer is an educationist.

valianiamin@gmail.com

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

01.11.2013

The principle of ‘qisas’
NIAZ A. SHAH

THE law of qisas is derived from the primary source of Islamic law: the Quran. The Quran uses the term ‘qisas’ in the sense of ‘equality’.

Let us briefly look at the principle of qisas, its objectives and the exceptions to the principle of qisas, and objectives of such exceptions. Let us also relate qisas to the Pakistan Penal Code and argue that the PPC is reflective of the true letter and spirit of qisas, but further argue that the law needs proper interpretation and stringent application through robust judicial oversight.

The grand norm of the Quran is that life is sacred and it cannot be taken away. Life, however, can be taken for dispensing justice: “…Take not life which Allah has made sacred except by way of justice and law. …” (6:151).

Within the justice system of Islam, equality is the cardinal rule in cases of murder and hurt. The Quran (2:178) allows qisas in cases of intentional murder: “O you who believe, qisas has been prescribed for you in cases of murder … But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.”

The essence of the principle of qisas is human equality (affirmed in the Quran, 5:45) and security of life in society. The context of revelation (shan-i-nazool) sheds ample light on the objectives of qisas: the aim was to curb the pre-Islamic practice whereby the blood of some influential tribes and individuals was considered more precious than the blood of poor and weaker segments of society.

The blood of women and slaves was also considered less precious compared to the blood of men and freemen. The Quran prohibited this practice, by making the blood of everyone equally precious: life for life, but allowed an exception, ie forgiveness for merciful objectives. The Quran warns of painful punishment for those who transgress these rules.

The Quran provides two options to deal with someone who is found guilty of intentional murder: qisas (ie that he/she be killed in the manner in which the victim was murdered) and forgiveness by the heir/s of the victim. The conditions for the second option are that the victim’s heir/s are required to ask for ‘fair’ diyat (blood money) and the guilty person is obligated to pay diyat in a ‘good’ way. To make sure that diyat is fair and that it is paid ‘in a good way’, jurists have agreed on judicial oversight over the matter of demanding and paying diyat as leaving it as a private matter was risky.

The heir/s of the victim may forgive diyat as well, which is sometimes considered the third option, ie forgiving the guilty in the name of Allah.

The option of diyat is an exception to the rule of qisas (ie life for life) and a reduction in the punishment. The Quranic (2:178) basis for this reduction is ‘mercy and relief’ from Allah. Human equality and the protection of life are overriding aims of qisas; forgiveness is an exception, and aims at achieving merciful objectives. Therefore, diyat should be paid in deserving cases in order to achieve merciful objectives. Diyat must not be used to buy the blood of the poor and weak in society, negating the essence of qisas.

The relevant sections of the PPC, as inherited from the British, were declared incompatible with the Quran and Sunnah in Gul Hassan (PLD 1980 Peshawar 1). The Supreme Court upheld the decision (PLD 1989 SC 633) thus forcing the government to incorporate qisas in the PPC.

The current law (Sections 302, 309) of qisas is reflective of the Quran: it allows qisas and the waiver of qisas with or without compensation, ie diyat. Judicial oversight over sulh (ie forgiveness with or without diyat) is provided in Section 210.

The PPC (Section 311) wisely provides further safeguards by allowing the court to award punishment as tazeer in cases with aggravating circumstances, eg circumstances amounting to fasad fil ard (spreading corruption on the earth) even if the victim’s heir/s have forgiven the guilty person.

Judicial oversight has two main functions: firstly to make sure that the victim’s heir/s demand fair diyat and that the guilty person pays it in a good way and, secondly, to determine whether aggravating circumstances exist demanding additional punishment as tazeer.

To sum up, the law exists but it needs proper interpretation in line with the essence of the Quran, and a more stringent application in order to achieve the aims of qisas as laid down in the Quran.

Without robust judicial oversight, the law will be used by rich and influential members of society for their own ends, which not only goes against the essence of the Quran, but takes us back to the pre-Islamic Arab society where the blood of victims such as Shahzeb Khan seemed less precious.

The writer is a senior lecturer in law at the University of Hull, UK.

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

08.11.2013

The discovery of the self
AHMAD RAZA

THE human self constitutes the fulcrum of human identity. The synthesis of biological, psychological and social attributes differentiates it from other living creatures.

It is unique and complex. The self creates and destroys simultaneously. It is deeply structured and shaped by the cognitive, linguistic and cultural contexts of human experience. Those who attempt to unravel its mysteries are bewitched by its complexities and varieties.

The Quran has described the threefold structure of the human self in addition to the soul and heart as a source of knowledge. These are nafs al-ammarah, nafs al-lawwamah, and nafs al-mutmainna.

The ammarah state is reflected in man’s attachment to material corruption. It perpetually motivates a person to commit evil. Uncontrolled indulgence in sensuality and lust, and desire for power, food, and fame are all symptomatic of this evil state of the self. It seeks to satisfy its desires and emotions at any cost, without any restraint or boundary.

In short, sheer hedonism characterises the ammarah state of the self. It is a boundless fire, which if not controlled can destroy a stable and peaceful human personality.

The lawwamah state of the self is revealed when a person takes critical stock of attitudes and behaviour. Every human act has moral consequences. These must be carefully examined before any action is performed. The human self has attained the lawwamah state when it starts watching over its acts and thoughts.

Every human act has an ethical consequence. For example, overindulgence in physical pleasures, food, and alcohol can have severe health and life consequences for a person.

Similarly, what goes on inside the human mind also causes ethical aftershocks. Backbiting, unverified allegations, jealousy, lying, spying etc, have serious psychological effects on the emotional health of a person. These activities also have social and cultural implications.

The most important effect of such behaviour is dissonance created at the workplace, in the family and in organisations at large. However, when a person starts examining his or her behaviour and actions in a critical and reflective mode, it is definitely a sign of better psychological well-being. One has to clean one’s emotional centre in order to improve one’s self.

But the human self is like a chameleon. It can take on many behavioural colours in order to satisfy its base emotions. So one must continuously be on guard.

The human body reveals more than it conceals. It reveals the people who are still stuck in the ammarah or lawwamah state. It also exposes the hidden brain activity of power seekers and money-makers. To this effect, I am reminded of a story narrated by mystic Ali Hujveri in his Kashf al-Mahjub.

There was a man who had a lot of money and owned gardens. Once while on a visit to one of his gardens, he came across a beautiful woman working there. He madly wanted her to be with him. He sent his messenger and invited her to meet him at a far-off and lonely place outside the city, where nobody would witness their meeting.

The woman declined the offer and sent a message to the rich landowner that she was willing to meet him if he could manage such a place where God could not witness their meeting. After receiving this reply from the woman the rich landowner repented and sought forgiveness from God for his evil thoughts.

The second test to judge and differentiate between the power seeker and those who are empathetic and humble resides in the choice and use of their language. Language, like the body, also reveals more than it hides. One would come across people who say ‘I am the best’ and others who say ‘We are the best’.

These are two simple statements. But a world of meaning is hidden in their usage. Those who apply ‘I’ in their discourse are arguably power hungry and dominating where others are concerned.

On the other hand, those who use ‘we’ are humble and show empathy towards their fellow beings. People feel comfortable working with those who apply a pluralistic idiom compared to those who display egoistic idioms in their language.

The mystic Syed Roshan Ali Shah has proposed a therapeutic strategy for the sick and suffering selves who are wandering in the forest of ammarah and lawwamah. He has said that every night a person should take stock of one’s thoughts and actions performed during the day. This activity is called ‘vacating of the self’. When the self is cleansed daily, it attains the status of mutmainna (the satisfied self).

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)

TODAY, there are various schools of thought each of which claims to represent the `real` Islam or the `spirit` of Islam. There is essentially nothing wrong with groups claiming to be the truest representatives of religion, as each is entitled to its own opinion and interpretation.

However, matters get problematic when adherents of violent philosophies, who resort to mass murder and bloodshed to impose their beliefs on others, start masquerading as the `true` representatives of Islam. And many ordinary Muslims, taken in by their frequent recourse to quoting scripture and other outward displays of faith, start accepting that these individuals and groups actually know Islam better than anyone else.

This is troublesome as it not only distorts the message of Islam, but also creates acceptance driven by fear and ignorance of militant schools of thought, as many ordinary people, as well as some of those who claim to be religious scholars, start condoning or justifying atrocities committed in the name of religion. The militant thus sanctifies his bloodshed under the cloak of religion.

However, in this writer`s view there is a very simple way to avoid falling prey to such confusion. Those claiming to represent Islam must be judged by some criteria; without this, we open the door to allowing individuals to mislead the public and abuse religion. And perhaps the single most emphatic criterion cutting across sectarian and doctrinal boundaries to judge who is abiding by Islamic values and who is not is Karbala and the heroic struggle of Imam Hussain bin Ali.Centuries after Imam Hussain took the field against the Syrian forces, Karbala is a byword for strength of character, bravery and steadfastness. And if these virtues are absent, one can easily differentiate between those who are inspired by faith, and those seeking purely worldly aims in the name of religion.

While many of us are familiar with the epic of Karbala the sufferings of Imam Hussain, his family and companions, the barbarity of the Syrian horde and the valour of Hussain on the battlefield we must ponder over what led him to leave his hometown of Madina and make his way with his family and small band of supporters to the desert of Karbala.

Some have argued that Imam Hussain was motivated by political considerations to take the caliphate from Yazid.

However, this appears to be a very superficial analysis. For if Hussain`s aim was conquest, he would not have taken the field with a force of under a hundred, which included women, children and the elderly. Instead, he would have gathered a large army to confront the Syrians.

Imam Husain`s decision to confront the Yazidi force was motivated by much loftier aims. In Husain`s own words, as quoted by acclaimed scholar Ayatollah Murtaza Mutahhari, he sought to `enjoin what is good and forbid what is evil and follow the traditions of my grandfather and my father`. This was Karbala`s mission statement.

Imam Hussain further clarified his intentions in a sermon at Mina, en route to Karbala: `O God! You know that everything we did was not prompted by rivalry for political power, nor for a search for wealth and abundance; rather it was done to demonstrate to men the shining principles and values of Your religion, to reform the affairs of Your land, to protect and secure the indisputable rights of Your oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have decreed.

In this passage, Hussain beautifully encapsulated the core values of Islam. Obedience to Allah, reformation of society and struggle for the rights of the oppressed are the main features of religion as taught by Hussain, and it was for the protection of these values that Hussain faced the Syrians at Karbala.

On the other end of the spectrum, the Yazidi force was motivated by purely base concerns, ie pleasing the ruler of the day while casting aside all moral, spiritual and ethical ideals.

So today, when militants or extremists claim to fight for the glory of Islam, we must ask if they are living up to the Karbalai ideals. The answer is self-evident. For at Mina, Imam Hussain castigated the scholars saying they had `neglected the rights of the oppressed and the lowly`. Today`s holy warriors care little for the oppressed and lowly, slaughtering them in bazaars, mosques, imambargahs and churches.

Let us not be fooled by outward appearances. Let us refer to Karbala as a criterion for what Islam and humanity is truly all about. For at Karbala, Hussain took a stand for righteousness, braving hunger and thirst, sacrificing all that he held dear and prostrating before the Almighty as the ruthless Syrian horde fell upon him after he had been left alone in the field.

The name Hussain is symbolic of liberation and freedom, and perhaps the divine plan is to rouse the conscience of all the world`s oppressed through the retelling of Imam Husain`s struggle year after year. In the words of renowned exegete of the Quran Abdullah Yusuf Ali, delivered at a Muharram majlis in London in 1931, Imam Husain`s `blameless and irreproachable life was in itself a reproach to those who had other standards.

They sought to silence him, but he could not be silenced`.

Perhaps that is why the tyrants of the day still brutally target all that symbolises Husain and his struggle.• The writer is a member of staff.

qasim.moini@dawn.com