Claims of caliphate by Khalid Zaheer

The Taliban claim they are striving to reestablish the `proper` Islamic political system based on khilafat (caliphate). While they kill innocent people in their efforts to achieve this goal in Afghanistan and Pakistan, the Islamic State of Iraq and alSham (ISIS) has emerged as an even greater threat to world peace, claiming to achieve the very same goal in Iraq and Syria.

What exactly is khilafat? Does Islam call for it to be established? These claims are rooted in the misperception of many Muslims about Muslim history (euphemistically called Islamic history) which is often taken as the basic source of Islamic guidance. They believe that whatever happened in Islam`s heyday must be replicated or else everything will be lost to Muslims. The rhetoric is so pervasive that people are driven to sacrifice everything for its cause.

When the Ottomans lost what was a mere shell of khilafat in 1924, Indian Muslims launched a futile but massive movement for its restoration. The caliph was seen as a symbol of Muslim unity throughout the world and one to which all Muslims must give oath of allegiance.

In Islam there is no concept of khilafat the way it is being presented today. The Quran has given certain principles to be followed when setting up a governance system, and that is what should bind Muslims. These principles can take any form, depending on the needs of the times. When the Quran gives principles to achieve a certain purpose, following those principles is what matters. When God asked believers to be militarily prepared against their enemies, He said: `Be ready against them to the utmost of your power and with well-prepared horses. ...` (8:60). It is quite clear that the mention of horses here was not meant in the literal sense.

Likewise, there were certain aspects of the political system that were followed at the time of the Prophet (PBUH). These were only the form that the implementation of Quranic principles took at that point in time.

The features of the system that were not the real purpose of God`s requirement, included taking an oath of allegiance by holding the hands of the leader (ba!fat) and the use of words khalifa and amirul momineen. Muslims may continue to use them in their modern political system, but they do not have a role in the Islamic polity as envisaged in God`s scheme.

The important concerns that need to be ensured in an Islamic state are that all collective matters shall be decided through mutual consultation, Muslim rulers shall establish a system of regular prayers and almsgiving, ensure virtue is promoted and vice discour-aged (22:41), and a system of implementing Islamic law is followed in society, based on social justice.

The objective of establishing the system of prayer will require all mosques, and institutions producing scholars for the mosques, to be the sole responsibility of the Islamic state.

This will eliminate sectarianism. It goes without saying that the state must be built on Islamic values in letter and spirit.

Two Quranic principles are essential while implementing the above. The change must be gradual and peaceful. While the first principle is borne out by the fact that God arranged for the Sharia to be implemented gradually even through His Messenger, the second principle is the outcome of the combined effect of the expectation from believers to engagein consultations and tonotkill anyone unjustifiably.

The Quran gave mutual consultation a central role in collective matters to avoid bloodshed. Unfortunately, Muslim history isreplete with violent struggles for power. The right to rule in Muslim history has been either shared within a family or the question decided through bloody battles,aside from the appointment of the first three caliphs.

No war can be undertaken to achieve the goal of establishing a political system in Islam. War is a game of killing and God does not allow us to take lives except if someone is a killer or guilty of causing mischief on earth (5:32). Even in these cases, only a Muslim ruler has the right to implement the punishments. Jihad can only be undertaken under the authority of the Muslim ruler to eliminate mischief on earth. God cannot at the same time condemn killing of human beings and urge Muslims to establish khilafat by fighting battles.

It is therefore imperative that whoever wants an Islamic system must attempt to achieve it through legitimate means and not through war. Waging wars on states such as what has been happening in Syria, Iraq and other countries in the name of establishing an Islamic system is totally against Islamic principles as stated in the Quran.

The battles undertaken by the Prophet of God and his companions were God`s punishment that was inflicted on the people who had opposed him despite knowing him to be His Messenger. • The writer is a religious scholar.

kzuiuk@gmail.com

Dawn

Responsible charity

DURING the month of Ramazan train and busloads of alms seekers converge on Karachi and other large cities where the rich live. They roam on the roads, crowd around traffic signals with sickly babes in arms, some of them skilfully made up to appear so, to seek alms.

They know that Ramazan is the month of giving and benevolence. So they come in their thousands to seek out believers who would like to give from their wealth for the sake of Allah the term zakat is derived from zakaa, which means to increase, purif y and bless.

But charity is sometimes given badly or not as well as it should be. Charity is not responsible when it is used to patch up the effects of basic differences that are built into the structure and values of society.

From this point of view, charity can sometimes be seen as actually accepting the injustices of society while trying to mitigate the results of the injustices.

Philanthropy sometimes combines genuine pity and concern with the display of power and this explains why the rich and the powerful are more inclined to be generous in their disposition than to grant social justice to the sufferers. A certain senior Pakistani director of a foreign bank would, during the month of Ramazan, keep a wad of five-rupee (now coins) and 10-rupee notes on the dashboard of his car, with instructions to the driver that anyone extending his hand for bheek (alms) should be handed one without delay.

When the long-serving driver respectfully pointed out to the seth that not all alms seekers are genuine and some belong to racketeer groups the boss shut him down: `That is none of your business and this is not your money. It is mine.` The driver was not too far off in his assessment because there are a number beggars nowadays who are believed to act as conduits, passing on information to their armed accomplices about the money and valuables being carried in a certain car. Insofar as the `giver` is concerned, his generous impulse freezes if his power is challenged or his generosities are not accepted with suitable humility.

Appeals for zakat during the month of Ramazan also come from free and charitable hospitals, homes for women and the aged, social service wings of political parties, educational and religious institutions, even media barons promoting relief for the poorer segments of society. All of them indulgein an advertisingblitzkrieg seeking zakat support for their programmes that are supposedly aimed at alleviating the sufferings of the poor.

Arguably, the purpose of giving charity is to solve the problems of individuals andsociety. Is this the most effective way of solving the problems of need and poverty? In fact, giving charity may distract from finding the best solution, which may involve a complex rethink of the way a society organises its economic and social relationships.

Charity organisations can be more effective in pressurising the government to bring about change. An excellent example of this is the rebuilding of two apartment blocks in Abbas Town, Karachi, that had been totally destroyed in deadly bomb blasts.

The shine of the two buildings and the joy and relief on the faces of the residents and shop owners is testimony to what sound philanthropy can achieve when a few wellmeaning scholars take up the cudgels to act as a bridge between society and government.

An example of fair and equitable fundraising is provided by a prominent medical college and hospital of Karachi. A fundscommittee comprising corporate heads reviews all proposals for expansion and new projects. To set a good example, the committee members raise at least 10pc of the desired funds for the project and thus motivate their friends and associates to join theeffort. The objective of this committee is to improve the effectiveness of grants, lower the cost of administration and invest in more effective strategies for social change.

In charity spending, the interests of all persons must count equally and all discrimination avoided in the rights and obligations ofindividuals.Inone case,ongoingthrough the old records of grants and loans for financially deprived scholars I was appalled to find that many of the loans had been allowed to the sons and daughters of senior bureaucrats, armed forces personnel, company heads and friends of the group`s directors.

This was done as a public relations exercise in clear violation of the trust`s objectives.

Giving charity to causes that appeal to the donor does not necessarily mean these are the causes with the greatest need.

Likewise, tax incentives to rich charity providers may worsen social inequalities by reducing the funds that the state needs for social projects. Give zakat as a religious and moral responsibility by all means. But do so with a sense of responsibility.• The writer is a freelance contributor

Dawn/25-07-2014

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Live and Let Live!

Divide in education

ONE of the ideological fault lines within Muslim societies is the division between `religious` and `secular` education. In some Muslim countries, such as Pakistan, religious education has been eulogised and secular education criticised as being in conflict with Islamic principles.

During the 18th-20th centuries, the colonising countries introduced secular education as a parallel schooling system in madressahs in order to introduce science and liberal arts.

After independence, no country could do away with secular education because of its well-established roots and advantages in the process of `modernisation` of their societies.

People have already tasted the fruits of modern inventions. Modern gadgets were mostly invented and developed through a liberal science and arts education, not through religious learning.

Many advanced countries retain religious education, promoted by communities without any state hindrance, in many cases with state support (as in the UK). In each country there are different policies towards religious education, but basic schooling has been made compulsory for all children.

During the 19th and 20th centuries, an increasing number of Muslims were seen to favour secular education as they admitted their children to educational institutes not only in their own countries but also overseas so that they could obtain higher education in academically advanced countries. Even today a great number of people are going abroad for both secular and religious education, without seeing secular education as inimical to their faith.

However, the more traditional-minded religious leaders, teachers and people in many Muslim societies do not favour secular education, and have made every attempt to speak against it because of their misgivings. In the last two to three decades, in many Muslim societies anti-secular education groups, together with many ideologically motivated people, have resisted secular education, to the extent of destroying many schools (not madressahs) in the areas they exercised influence over, for example in parts of Pakistan and Nigeria.

Interestingly, none of these groups have renounced any of the modern fruits of secular education; in fact they are some of the most ardent users of inventions such as mobile phones, weapons, communication equipment, including computers etc, none of which have been invented within the traditional religious education system.

Since the beginning of the `modern` age, many countries have tried to separate the religious and secular realms at the state level.

This has helped them deal with societal problems.Increasingly, the state has been made `secular` to develop a more cosmopolitan playing field for all its citizens, rather than favouring one or another religion or sect, which in many Muslim countries is today a major issue. With this split came the `secular` and `religious` education bifurcation.

This created an impression that studying sacred texts is `religious` education and studying nature and all such disciplines dealing with research-based knowledge and modern sciences is `secular`. This engendered a fatal misunderstanding in the minds of Muslims about secular education.

The term`religious education` may be used to mean, among other things, a process of education in which learners are helped to develop knowledge, sl(ills, and attitudes to be able to study religion (deen) in its widest sense. Since deen in Islam encompasses all spheres of life, deeni ta`leem or religious education wouldpractically encompass all spheres of life.

If we read the Quran closely, we cannot miss this point. The Quran commands us to reflect on nature and everything it contains (3:1912), therefore, this and similar numerous verses require us to reflect on all creation asGod`s signs (aayaat). Hence, whatever is studied in secular education is a perfectly legitimate area of religious education because subjects in secular education study man and the universe using scientific tools.

We need to appreciate that religious education is not limited only to the reading and memorisation of the imperatives (ahkamaat) of the sacred texts. It also includes the exploration of the universe, producing new knowledge for the betterment of human life.

We need, therefore, to revisit our notions of religious education as only textual study and memorisation, and understand the spirit of the Quran that requires us to reflect on the entire universe. Getting religious education means reflecting on the word of God as much as the work of God.

The artificial dichotomy between religious and secular education must come to an end.

Some of the most useful sciences today that have brought so many blessings to human societies are the result of endeavours which generally are studied in the realm of `secular` education. We need both, not just one; therefore, our younger generation must get the best of both realms of knowledge and wisdom.• The writer teaches Histories and Cultures of Muslim Societies at a private university in Pakistan.

Daily Dawn/01-08-2014

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Live and Let Live!

Religion is commonly seen by believers as divine inspiration for the guidance of mankind. The heavenly inspiration, mostly recorded in sacred books, reveals itself in figurative and allegoric language. When mankind endeavours — with human capacity — to make meaning of the divine message, the result is diverse expressions. Therefore, multiplicity of understanding and interpretation exists in most world faiths.

During its journey, Islam shaped different cultures and reciprocally, some Islamic concepts and practices got coloured by local cultures as well. It is evident that Muslims of different cultures and geographies tried to make meaning of Islamic teachings within their context and culture.

Historically, whenever Muslims faced new situations and challenges they had to look at their faith with different perspectives to seek fresh insight. It was because of this attitude that Muslims in the early period of Islam contributed diversely to the treasures of human knowledge such as theology, philosophy, art, architecture and literature.

Diversity is a historical reality and cannot be eliminated
Islam as a faith appealed to different faculties of humankind such as the intellectual and the spiritual. Therefore, people with different interests focused on different aspects of Islamic teachings.

For example, people with intellectual drive got inspired by the intellectual dimension of Islamic teachings. During their interaction with different cultures, Muslims encountered various theological and philosophical discourses. Many Muslim theologians and philosophers became engaged intellectually with theological and philosophical concepts. They endeavoured to explore the then existing discourses and tried to harmonise them with Islamic teachings. As a result, diverse theological and philosophical traditions are found in Muslim history.

Similarly, many Muslims were deeply inspired by the spiritual dimension of Islam. The Sufis and some other groups focused on the spiritual facet in order to seek guidance and salvation. This is the reason that a huge amount of inspirational literature is found in Muslim societies.

Furthermore, people with interest in jurisprudence showed overwhelming engagement with the legal dimension of Islam. Such engagement contributed to developing rich jurisprudential traditions in Muslim societies. At times, due to political reasons, the jurisprudential aspect remained more influential than the other dimensions of Islamic teachings.

The above examples reveal that trends within Islamic history have not been monolithic, but more a mosaic of understanding. This mosaic, with its plurality of understanding and interpretations, is an integral part of Muslim history.

Today, many Muslim societies, like Pakistan, reflect the diversity of Muslim history. However, sometimes this reality is ignored, intentionally or unintentionally, by some groups and a particular understanding of Islam is considered as ‘the understanding’, and efforts are then made to impose it by force. As a result, societies face violence and polarisation.

It is observed that most history books available for ordinary people and the material taught in educational institutions in Pakistan have been written in the orthodox and heterodox paradigm. It means such material indicates that there is only one orthodox or ‘right’ understanding of Islam and others are heterodox or ‘deviating’. This kind of learning is not able to provide an opportunity to the learner to understand the rich diversity of Muslim history and societies. Such a frame of reference promotes hatred and rejection of different views.

There is a need to understand that diversity is a historical reality and cannot be eliminated. There is a need to understand this reality in order to create a peaceful society.

The state needs to develop an inclusive policy that ensures equality and discourages discrimination on the bases of faith, ethnicity etc. It should promote research-based and balanced history books for ordinary readers and students while polemical literature should be discouraged.

The education system needs to review its policies, curriculum and the teaching-learning process in order to develop a balanced and tolerant citizenry.

The media plays a significant role in shaping or reshaping the culture of society. Hence, it needs to introduce programmes that promote diverse views in society.

In sum, Islam as a faith and civilisation has a dynamic and rich history. Historically, Islam has been understood and expressed through different ways. The diverse expressions are like a mosaic with different colours and shapes.

Today, Muslim societies reflect the same plurality of understanding of Islam. Hence, in order to create harmony in Muslim societies, there is a need to accept and appreciate every piece of the mosaic of Muslim history.

Islam & modernism

THERE are many examples of questionable traditions and interpretations of Quranic verses offered by obliging divines. In such conditions it is the duty of individuals with conscience and sensitivity to truth, to try and distinguish between wheat and chaff. It is a right which Islam has given to all — the right of personal interpretation. The need for thinking in depth (fikr) as well as in breadth (dhikr) has been stressed in the Quran. There have been many forces and agencies in history — social, political, economic, philosophical and religious — which have attempted to cripple human intelligence in order to exploit men either for vested interests of the self or of persons in power. Take, for instance, the despicable drama in Nigeria where some 200 schoolgirls were taken captive in April by the extremist militant group Boko Haram, reportedly to be sold as slaves. Abubakar Shekau, the leader of Boko Haram, declared that he had abducted the girls and will continue to do so. “By Allah I will sell them in the marketplace,” he boasted. Islam does not reject science and rationalism.

What is one to make of such religious interpretations by extremists when the Quran unequivocally declares “Read in the name of your Lord, Who created man from a clot of congealed blood. Read! And Your Lord is the Most Generous Who taught by the pen, taught man what he did not know”. (Surah Alaq). In the same spirit is the hadith of the Holy Prophet (PBUH) that urges believers “to go to China [then a remote destination] to gain knowledge” if necessary. Boko Haram is of the opinion that Western education is evil. It is mystifying how acquiring knowledge and education in any language or about any culture can be ‘evil’. One reason for the contradiction is that religious leaders have attached less importance to the essentials such as faith in God and the eternal moral code and given more importance to accidental features and later accretions, in which they radically differed. Narrow-mindedness of the clergy was also faced by Sir Syed Ahmed Khan, who is considered the first Muslim voice of reform in India. He appeared on the scene at a time when Muslim society was sunk in obscurantism and inertia and showed no desire to emerge out of its medieval grooves. The unwholesome influence of the clergy had made Muslims of the time view education as hostile to religion. Syed Ahmed Khan wrote: “I reflected on the decadence of the Muslim community and came to the conclusion that modern education alone is the remedy of the ills they suffer from. I decided on a strategy to disabuse their minds of strong communal belief that the study of European literature and science is anti-religion and promotes disbelief.”

The objectives of Sir Syed were educational and social reform and he did not wish to dabble in matters of religion. In fact, conscious of clerical hostility, he offered not to have any role in religious curriculum in his college and invited leading clerics to do the needful.

But the maulvis of Deoband shot down the proposal and reportedly said they would not associate themselves with an educational institution that had Shia students on its rolls. In his biography of Sir Syed, Altaf Husain Hali wrote that 60 maulvis and alims signed a fatwa accusing Sir Syed of disbelief and apostasy.

But even as voices of clerical hostility rose from Kanpur and Lucknow, Agra and Allahabad, Rampur and Bareilly and Maulvi Ali Baksh travelled to Makkah and Madina to seek a fatwa for beheading the great educationist and social reformer, he continued in his mission of setting up a college. “For,” wrote he, “my heart is overflowing with the idea of welfare of my people in which there is no room for any anger or rancour.” History proved that Sir Syed, founder of Aligarh Muslim University, was right and the clergy utterly wrong. Has Islam come in the way of modernisation? I venture to suggest that there is no inherent conflict between Islam and modernism. Neither science nor rationalism has ever been rejected by Islam. As a matter of fact, as modernism seeks social and economic justice it is working in the direction that Islam has always favoured. There is nothing in Islam or in Muslim history to suggest that it is averse to change. In fact, the ease and confidence with which Muslims adapted themselves to new conditions which they found in the countries that came under their sway shows that they do possess adaptability. Present-day Muslim scholars should present Islam in a way that stresses the universality of its values, the tolerance of its outlook and the compassion of its thoughts, so that the faith is not associated with a hostile approach and taking irretrievable positions.

Published in Dawn, August 29th, 2014

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"I am still learning."

Financial duties

The global economy thrives on capitalism. The emphasis is on reducing the cost of production and maximizing profits, resulting in accumulation of wealth on one side, and exploitation on the other.

Financial institutions grow as they lend to borrowers who pay heavy interest. The result is growing poverty, as world resources are consumed by the minority, and the cost of degradation is borne by the poor. On the other hand, the state-controlled economy is restrictive.

Islam brought a system of cumulative financial responsibility based on a unique understanding of custodianship of resources, equity and interdependence among human beings. Everything in the universe belongs to God. But if we can never `own` anything and must eventually return to Him, how can we lay claim to wealth that we only appear to accumulate in this world? According to Javed Ahmed Ghamidi, the diversity of human beings on earth has necessitated that each one of us be dependent on the other for skills we may lack, but that are essential for the smooth running of our lives. We are given a particular role according to our mental, physical and emotional abilities. we could be scientists or teachers, or tasked with sweeping rooms or the streets.

We may not be aware of this, but our lives depend on how well the others perform their work. We are thus bound to each other by ties that go beyond blood and clan.

God has also allocated to some of us more wealth and resources than others, not because we are better, but so that each group may be of use to the other, and so that He may test us in our willingness to share, use wisely and redistribute what we have been given in excess.

The seemingly inequitable distribution of wealth and our interdependence are entwined and must be understood so that we may purify our wealth and prove ourselves worthy in this life. This is a trial from God.

Financial responsibilities of the state and the individual have thus been clearly laid out. Muslims must pay zakat on assets and production. It is to be distributed to deserving relatives, the poor (Muslims or not), or to causes as defined. If this is well-managed, an Islamic government must reorganise other taxes accordingly. This issue requires careful deliberation by intelligent scholars.

All property that is not privately owned (through legitimate means) must become state property and be made available to all for common use. This may include land, water, other natural resources and their use among people may be decided by consultation between the latter and the state. This is necessary so that resources do not remainrestricted to a few, depriving others of their benefits.

Muslims are strictly forbidden to usurp wealth or property that belongs to others.

Immoral or unethical means in financial transactions include corruption, bribery, fraud, cheating and lying, gambling, taking interest, false advertisements, adulteration, black marketing, hoarding, speculation and all small and big actions that are considered ethically wrong.

Wrongdoings in trade include the practice of weighing less and charging more.

This is severely admonished in the Quran (83:1-6). Such actions may render all prayers, fasting, Haj and zakat irrelevant in the eyes of God. God forgives sins committed against Himself; He does not forgive those that man commits against fellow human beings.

Financial transactions must be accompa-nied by documentary evidence (2:282283). Verbal dealings can be exploited and may not be honoured, hence are discouraged.

Loans must be given without interest, businesses should operate on a profit-and-loss basis and the borrowermust make every effort to pay back the loan.

So important is returning a loan that the borrower cannot go for Haj if he is indebted. If he dies while indebted, the first action his inheritors must carry out is to pay off the debt.

God requires Muslims to live within their means and not be spendthrifts. `And give to the kinsman his due and to the poor and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift` (17:26).

`And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty` (17:29).

A truly Islamic society demonstrating financial responsibility would have Muslims paying zakat into a baitul maal, without fear of corruption, with the state responsible for the poor and for general welfare services. People would live simply, giving away part of their excess wealth and the market would operate on principles of fairness and justice with appropriate checks and balancesin place.m The writer is a freelance contributor with an interest in religion.

Daily Dawn

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Live and Let Live!

BY AMINVALLIANI


EVERY nation, tribe and community living on earth has certain festivals to celebrate. In agricultural societies, people usually celebrate the days of sowing or harvesting their crops. Governments allow citizens to celebrate days of national importance, while in some societies people celebrate the days of their heroes` birth or death anniversaries etc.

The Muslim ummah, ever since the establishment of the state in Madina in the 7th century, celebrates two major annual festivals: Eidul Fitr and Eidul Azha.

Eidul Fitr is of course celebrated on the first day of the 10th Islamic month, Shawwal, to mark the completion of fasting in the month of Ramazan. Eidul Azha, on the other hand, is celebrated in the month of Zilhaj to commemorate the grand sacrifice of Prophet Ibrahim as per the wish of Allah. Muslims around the world sacrifice countless animals to relive the tradition established by Ibrahim.

The life of Hazrat Ibrahim is a unique example for believers to remain steadfast in search of the truth. Hazrat Ibrahim wandered in differentlands, pondering over the natural phenomena, faced hardships but never gave up his holy search. He was tested by Allah through a series of trials including the symbolic sacrifice of his beloved son. He remained upbeat and pious, which led him to success in his goal. The Quran says about his sacrifice that it was a great trial and immortalised among the generations to come (Surah Saf fat).

For believers, piety is the sole purpose of sacrifice. The Holy Quran unequivocally says `it is neither their meat nor their blood that reaches Allah. But it is piety from you that reaches Him. ...` (22:37).

The Eid day starts with the offering of special namaz with the humble sense of gratitude for the plentitude of blessings bestowed by Allah. After namaz, believers greet each other with the phrase `Eid Mubarak` `Mubarak`is an Arabic word, derived from the root/origin `baraka`, which means plentitude, as believers receive many blessings from Allah to bear hardship on the path of piety.

After namaz and the exchange of greetings, the process of sacrificing animals begins.

However, our present style of sacrifice needs re-adjustment. Animal sacrifice is carried out mostly in the middle of streets, roadsides and other open areas. Onlookers, especially children, are especially affected in a negative way because of the method through which the slaughtering process is carried out. The felling of the animal, throat-cutting, blood-spilling and skinning need refinement in the light of Sharia and modern knowledge.

Many untrained butchers who undertake the process appear to be devoid of therequired knowledge. They get many orders for slaughtering animals and therefore seem to be in a hurry. Consequently they perform their work haphazardly. Besides, the areas become an eyesore and a threat to public health. One can observe bloodstained ground, offal and animal waste all over the place.

On the other hand, even after Eid, some people continue to consume meat for many days consecutively, inviting ill health and obesity.

Therefore, it is of utmost importance that believers should understand the purpose of sacrifice, le to earn blessings, not to contaminate the environment, nor to damage public health. The local authorities should consider fixing specific city areas where the process of slaughtering sacrificial animals is carried out.

Islam, being a complete way of life, encourages sharing and altruism. Every society con-sists of haves and have-nots, people differ in terms of their social, economic and other material aspects of life. Islam encourages those who are well-off to be mindful of the needs of others.

Eid is an occasion where people of all categories converge and share their happi-ness. The difference between the haves and have-nots is minimised and values of mutual respect, generosity and sharing are demonstrated. This not only fulfils the needs of the underprivileged, but also takes one closer to Allah, as mentioned in the Quran.

Family reunion is also an important aspect of the celebration of Eid. In the modern era, family members are dispersed, they work and study in dif ferent fields at remote places.

This is true especially for those who live in major urban centres. Eid provides an opportunity to these scattered family members to gather and collectively enjoy the festival.

This strengthens a sense of belonging and unity amongst them. Eid also provides an occasion to remember the deceased members of the family; believers pray for the departed so that their souls may rest in eternal peace.

Though both Eids are celebrated each year, their messages have permanent values. They give us the chance to turn these values into reality. These need to be understood, demonstrated and expressed as often as possible

(The writer is an educationist with an interest in religion)

Raising children
By Nikhatt Sattar

AS society loses its ethical and moral foundations, the younger generations seem to be growing up in a vacuum. Yet, almost every Muslim house spends so much time and effort to teach the Quran, by rote, and the salat, to its children. If only these rituals could be accompanied with the core teachings of Islam we might stand a chance of raising better human beings.

Raising children properly is a sacred obligation for Muslims, but one that is sadly neglected by most. Islam considers children given to parents in trust, to be cared for physically, intellectually and spiritually.

Parents must cater to their development needs in each of these three ways, regardless of whether the child is a girl or a boy.

The Prophet (PBUH) has said; `Fear Allah and treat your children fairly` (Bukhari, 2447; Muslim, 1623).

Both sons and daughters must have the opportunity to be nourished well, given a good education, and exposed to an environment in which they can find and develop their creative niche. This also means that Muslim children should be taught Arabic so that they understand the Quran and the salat, and both worldly and religious education should proceed in parallel. They should be encouraged to ask questions, be curious and exposed to reasoning and logical ways of thinking so that they can understand their faith better.

Islamic morals and ethics should be ingrained in a child`s personality. The root of this liesin love,forbearance, politeness and caring for others. A child who is a true Muslim is the greatest blessing God can bestow upon one, both in this and the world hereafter. The Quran tells us of the spontaneous gratitude of Abraham, when he and his wife were granted children in old age; `Praise to Allah, who has granted to me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication` (14:39).

The Quran entails Muslims to take great care of their children, wisely and with caution. It says; `Your wealth and your children are but a trial, and Allah has with Him a great reward` (64:15).

Children should grow up to understand their obligations, and the rights they must fulfil towards God, and towards their fellow human beings. The first is accomplished by a proper understanding and implementation of ibada`at, or worship of the one God, and the second through being respectful, caring, kind and supportive to parents, relatives, the elderly, the poor, travellers, orphans, the disadvantaged and all those who may be in need of help.

The first comes under huquq Allah, and the second is the huququl ibad. On the Dayof Judgment, we will all be questioned on our performance against meeting our obligations in these areas, and how well we were able to train our children in the same.

Muslim children should be taught to differentiate between Islam, and the wrong concepts and practices of some Muslims.

They are too easily led to believe in people such as `caliph` Baghdadi and organisations such as the so-called Islamic State and Taliban. A society that sees no contradiction in praying five times a day, and supporting killing of Muslims and non-Muslims in the name of Islam raises generations as fodder for militant armies.

Children must be taught the necessary skills to earn their livelihoods through halal means. They must know what is forbidden, why and what is acceptable. It is not enough to ask them to accept. It is important to explain the reasons and let them arrive at their own conclusions.

Muslim children should be exposed to Muslim role models.

They should read authentic biographies of the Prophet, as well as those of the Companions andother Muslim personalities, scholars and scientists. They should read about other prophets Jesus, Moses, Noah, Solomon, David, Joseph, Lut, amongst others mentioned in the Quran.

Children react to their environment very quickly. If they live with noise, anger and intolerance, they will develop these traits more quickly than adults. Parents must ensure thatchildren are provided an angerand violence-free environment, a loving atmosphere, where mistakes can be talked about but not punished. However, controlled discipline is also necessary.

The mother and father should be seen to be a united duo to the children, and be loving and affectionate. The Prophet was known for his love towards children. Once he kissed his grandson while Al-Agra ibn Habis Al-Tamim was sitting with him.

Al-Agra said, `I have 10 children and have never kissed them.` The Prophet said, `Whoever is not merciful to others will not be treated mercifully` (Bukhari). He often shortened prayers whenever a child started crying (Bukhari).

When we die, no one can come to our rescue, except the prayers of a child who is pious and God-fearing. • The writer is a freelance contributor with an interest in religion.

The Daily Dawn.10/24/2014

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Live and Let Live!

Assalamu Alaikum bother you have done excellent effort and helped many people. can you pleas guide me where to find dawn Friday Feature in the Friday news paper i mean on which page. May Allah bless you with more success and prosperity

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Only those who dare to fail greatly can ever achieve greatly. Robert Kinnedy

Editorial page of dawn. There's a column specified for Islamiyat subject

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If winter comes can spring be far behind