Teaching Islamiat

In the British era, schools of the Indian subcontinent did not have the formal subject of Islamiat for their Muslim students. The senior members of a family were supposed to teach juniors through their personal conduct.

Though at some places the madressah system was helping new generations to read the Holy Quran (nazrah), character-building was considered to be the sole responsibility of the family.

With the creation of Pakistan in 1947 and the subsequent adoption of the Objectives Resolution in 1949, the subject of Islamiat was formally introduced. The first education minister of Pakistan (Fazlur Rahman), who happened to be a religious scholar, considered Islamiat as an essential subject within the whole scheme of holistic education.

The state education policy for Islamiat revolves around the objectives of making students know and understand faith with firm beliefs in the basic concepts of Islam like Tauheed (monotheism), Prophethood and the hereaf ter etc.

During Ayub Khan`s regime (1958-69), this subject was made compulsory at the elementary level. Similarly, the 1973 Constitution also makes Islamiat a compulsory subject. It requires the state to take steps to enable the Muslims of Pakistan to order their lives in accordance with the fundamental principles and basic concepts of Islam.

Later in the Zia era (1977-88), the process of Islamisation was in full swing; therefore, the subject got extra significance. Its teaching was expanded even to students of professional universities. It was made a core subje ct in the training of doctors, nurses, engineers, the bureaucracy armed forces etc.

During the last 67 years, Islamiat has been part of the curriculum and is being taught in almost all schools across Pakistan. But its efficacy to inculcate Islamic values in students` lives, turn them into ethically conscious citizens with empathy for others and to mould them into one unified nation is yet to be seen.

Nobody denies the importance of Islamiat; rather, it is key to social transformation. It can be a base for building strong ethical and civic foundations for individuals alongside a healthy, progressive society. It should aim at promoting emotional, social and intellectual development through Islamic perspectives.

But unfortunately, the concepts taught in Islamiat courses are mostly learnt only to be regurgitated in examinations.

True and honest teaching of Islamiat can change an ordinary person into a better human being and subsequently create a peaceful society. However, this depends upon well-trained, well-versed and well-equipped subject teachers with a passionate sense of creating a God-fearing society. The subject`s contents and pedagogy need to be in line withour national requirements.

At present, the contents seem abstruse; hence students tend to avoid them. Therefore, they need a thorough review to make Islamiat responsive to our present problems. We should incorporate aspects pertaining to ethics and civility, inculcating love for fellow human beings, a caring attitude for all of God`s creations and consciousness of the divine presence in students` hearts. Besides, students need to be engaged practically in various ethical dilemmas challenging them to solve these issues in the light of Islamic teachings.

Many schools slack off in teaching Islamiat and regard it as a mere formality. Many school managements do not value Islamiat as compared to other subjects. They remain impassive, showing neither interest in nor concern for the subject. Mostly unqualified people having no credentials of teaching Islamiat arehired. No in-service teachers` training is arranged for Islamiat instructors.

Consequently, it has brought no improvement in our society. Though it has been taught for decades, the results are entirely contrary to what had beenexpected. No impact is witnessed in the state apparatus; rather many institutions have slid into disarray. We see that new sets of problems have emerged in the last decade.

Pakistan is in the grip of horrendous problems like lawlessness, corruption, nepotism and killings etc and with each passing day our problems are multiplying. Materialistic tendencies are rampant and their overwhelming influence has made us more self-serving and leastbothered abouttherights ofothers.

Islamic education needs to be based on the Quranic ayat which states: `... So vie with one another in good work. Unto Allah ye will all return and He will inform you of that wherein you differ` (5:48). The subject can help students discover divinity in their hearts. It can make them aware of the divine presence behind the whole universe to which we belong.

The Islamic message is all-encompassing and always open for multiple interpretations; it is lil Further, Islamiat can encourage love and affinity between relatives, neighbours, the community, and humanity at large. Therefore, a thorough evaluation is the need of the hour.• The writer is an educationist with an interest in religion.

valianiamin@gmail.com

Dawn.

Morality & politics

THE relationship of morality to politics has occupied philosophers the world over since time immemorial. While the ideas of Western thinkers such as Machiavelli and Kant have gained universal acclaim, nonWestern philosophers have grappled with such questionsfor as long,ifnotlonger, than their Western counterparts. Gandhi`s reflections, for instance, build upon a line of thinking about the self and collective thousands of years old.

Most classical and contemporary thinkers acknowledge that politics is more often than not amoral, especially at the highest echelons of power. This does not preclude us postulating what politics should be about, but many philosophers believe that abstract notions of morality typically bear little resemblance to what actually happens in the real-life political sphere.

One of the defining precepts of modernity is that ethical, and political, concerns do not have to be rooted in one or other conception of the divine. In short, religion is not the only source of morality, and political choices can and should be made without recourse to the universalistic appeals of one or the other faith.

While philosophers alert us to the complexity of the link between morality and politics, politicians prefer to paint in broad strokes.

They regularly claim their ideals and choices are motivated purely by broader ethical concerns, like the collective `good` or `rights` of citizens. This is true all over the world, but we Pakistanis distinguish ourselves from the rest, largely because we make no distinction between ethics, religion and politics.

Take the never-ending moralising of Imran Khan, who insists that he is the voice of righteousness in the midst of an immoral mob that is posing as the rightful representative of the people. The P TI chief regularly invokes Islam to verify his political credentials, and never tires of reminding us that fate has decided thathe alone cansave Pakistan.

Khan employs such rhetorical flourishes in the mould of the religious right that is the PTFs favourite political ally. Since the Zia years all mainstream parties have either willingly employed religious rhetoric in their political discourse or reluctantly acceded to the fact they have no choice but to do so.

Indeed, almost every major political statement in this country is laced with a moral/ religious tinge. For the most part politicians (and the army) express moral outrage at the machinations of the `enemies of Islam`, but from time to time there is also celebration at the outstanding moral character of individuals or institutions that embody the best `Islamic` values.

Tellingly, it is not just mainstream politicians, the religious right or state functionariesthat conflate morality and politics.

Progressives increasingly express their politics in moral terms as well. The whole discourse of `terrorism` is both cause and consequence of this intensifying trend. After every blast that takes innocent lives, a wave of moral indignation does the rounds, and the forces of reason (read: the state) are implored to bring the incivility to a halt. The politics underlying this moral indignation is generally of the liberal variety, usually voiced by individuals in their capacity as `concerned citizens`.

Publicised incidents of gratuitous violence against women and groups whose religious affiliations cast them outside the pale of the state`s version of Islam similarly induce moral outrage and a round of protests but little in the way of an organised politics presumably because parties that consider themselves liberal are wary of contesting the hegemony of the faith-tinged morality that undergirds mainstream discourse.

Progressives regularly lament this meekness in the face of the religious right. But whatof our own moralising and the politics implicit or otherwise into which this moralising translates? Just take the most recent example of an admittedly horrific act of violence against a Christian couple in Kasur. The reactions of progressives after the deathshave been largely predictable, including the silence on fundamental aspects of the couple`s condition.

That the husband and wife were lynched by a mob on the basis of a trumped up blasphemy charge is clear. But what about the fact that these two Christians and the rest of their family were indentured labourers who were ultimately reduced to ashes inside the very brick kiln in which they toiled their whole lives? Yes there are well-to-do Christians and other religious groups for that matter facing victimization, but there is a close nexus between religious identity and class that is operative in Pakistani politics which too many progressives continually ignore. Moral indignation neither helps to make sense of this nexus or, more importantly, build a politics against it.

Morality and politics are certainly related, but progressives need to stop being the mirror image of the religious right if they want to challenge the latter`s hegemony. • The writer teaches at Quaid-i-Azam University, Islamabad.

Dawn.

__________________
Live and Let Live!

The ‘jagirdars’ see land as their exclusive right.

IN Islam, everything, including the being of man, is owned by God. Land and its plentiful provisions belong to Him, but have been given to man to keep in trust, to be used wisely for his own benefit and that of the larger community.

For example the Quran says: “To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil” (20:6), while it also observes that “It is He who made the earth tame for you — so walk among its slopes and eat of His provision — and to Him is the resurrection” (67:15).

To promote entrepreneurship and human creativity, Islam has encouraged private holdings of such resources that may be in excess, and are not held at the cost of people’s welfare.

The Quran does not lay out specific instructions on how land may be distributed, but it does spell out the principles clearly for a fair and just system to be developed in an Islamic society.

Over the centuries, Muslims have used their abilities to judge right from wrong, and to develop land measurement and planning, usage and taxation systems that deter exploitation by a few. Division of state lands among farmers is a standard Islamic practice.

Caliph Umar refused to divide land conquered through victories among soldiers for fear of its concentration in a few hands. Most of the land was kept with the state, and used as a commons.

Islam does not allow ownership, as in exclusive use by a few, but gives trusteeship under defined terms. Those who have been given this trust have huge responsibilities to others in terms of their well-being. If landholders do not fulfil these obligations, the state is fully within its rights to take back the land and use it for the larger economic benefit, under the principle of public interest (maslaha).

Private trusteeship is allowed and indeed protected in the Sharia, but only if it does not create injustice, hunger and poverty in society.

Islam lays particular emphasis on social justice, the word ‘justice’ having been mentioned in the Holy Quran the third most frequently after ‘God’ and ‘knowledge’. Muslims are urged to ensure balance, fairness, kindness and truth in their dealings, reflecting on God’s qualities of adl (justice) and qist (equity).

Both the Quran and hadith forbid taking over the property of others through unlawful means by the individual or by the state.

Islam holds a strict yardstick for rulers to follow. They must ensure a socially just, economically equitable and fair society, with land distributed amongst citizens in such a way that they are not exploited by a few. They must also develop legal and transparent systems of private trusteeship that may not be susceptible to fraud or forced takeover.

As data shows, both poverty and inequity are high in Pakistan, the former defined as a composite of lack of education, nutrition, health and basic social services.

These conditions are especially prominent in the rural areas, where the often subhuman conditions of landless farmers and those with very small landholdings are directly related to the pattern of land ownership. Much agricultural land is held by a few feudal families while peasants who do own land are often denied access to water for irrigation.

With the socio-economic situation clearly showing that the current landholding pattern is a major factor contributing to increasing hunger and deprivation in the country, a judgement by the Shariat Appellate Bench, declaring land reforms un-Islamic, is difficult to comprehend. It is clear that several instances when the state should be able to intervene were not considered. Contextual reasoning and ijtehad that Islam has always urged Muslim intelligentsia to practise, were sacrificed for literal interpretation.

A most significant fact has been left out of the debate. The land distribution system existing in Pakistan today is evidently un-Islamic as it negates the basic principles of justice and equity for the majority. Eminent scholar Javed Ahmed Ghamidi points out that much of the land in pre-Partition India had been handed over by the British to individuals, although most Muslim societies had been using land as common goods. The result was that the jagirdars began to see land as their exclusive right.

If there is a case for what is Islamic or not in terms of land rights, it is whether land distribution pre- and post-1947 was legal and fair.

This should be relatively easy to prove, without affecting the Islamic tenet of protecting legally purchased property.

This would pave the way to reduce the alarming levels of income disparity, hunger and poverty, and contribute to ensuring land rights according to Islamic principles.

Written by Nikhat Sattar: the writer is a freelance contributor with an interest in religion.
http://www.dawn.com/news/1154522/land-rights-in-islam

__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

Glorious example

The Qur’an must be read with deep reflection to understand its meaning.

THE prophet of God (PBUH) was the noblest of humans. His conduct was declared by God as the glorious example, and was an embodiment of sympathy, tolerance, justice, humility, magnanimity and many other attributes quite apart from being most notably the truthful (al-Sadiq) and trustworthy (al-Amin).

The fact that he was unanimously accepted as truthful (al-Sadiq) was confirmed at the beginning of his prophetic mission by his sworn enemies too, who acknowledged unanimously that he couldn’t make an untrue claim when he ascended Mount Safa, calling their attention to ask if they would believe him if he claimed that the enemy was preparing to launch an attack on Makkah. Many of the same people became so aggressive that he had to migrate to Madinah, but they still considered him to be so trustworthy that he had with him many of their valuables which, before leaving Makkah, he gave to his cousin, Ali, to be returned.

Khadija, his wife, the person closest to him, confirmed when he received the first revelation that he was an extremely sympathetic person to whom God would not cause any harm. The Qur'an he presented as God’s word preached forgiveness for enemies and he himself demonstrated that attribute like no one else could. He preached and practiced religious tolerance in a way that Jews and Christians were given the freedom to practice their faith in the city-state of Madinah where he literally enjoyed full administrative authority. He declared killing a human being as big a crime as killing all of humanity. He didn't allow his companions to consider him higher in status than any of the other prophets. He taught them not to doubt the intentions of others even if there were strong reasons to do so. He implemented the dictates of justice on himself and his very close relatives and friends first, before expecting others to be judged by them. The list of moral virtues he preached and practiced at the highest level of expectation is endless.

What we find today in the conduct of the people who claim to be his followers is, however, in many cases completely the opposite of his glorious example. If we trace the causes, we find one reason more than any other: there is an absence of a serious effort to understand the message the prophet of God brought. Instead of critically examining the contents of the Qur’an to find what it is requiring the believer to acknowledge and practice, exceptions apart, Muslims have chosen to emotionally and blindly follow what their elders taught them, primarily from sources outside the Qur’an. The result is that instead of understanding the message of the Qur’an as a coherent narrative, Muslim groups have accepted as their religious understanding messages that are different and in some cases divergent from what others have accepted.

The Qur’an has two sets of rules mentioned side by side which can easily be deciphered through a serious reading of the text. There are rules that were meant for the prophet and the people who received the message of God directly from him and there were others that were universal. The Qur’an is unambiguous in presenting the two sets of rules as distinctly applicable to the immediate addressees and to humanity respectively. However, if the unwitting reader is bent upon considering each and every verse of the Qur’an universally applicable, he is bound to generalise what was meant to be era-specific.

The Qur’an talks about deliberate deniers of truth (Kuffar) worthy of God’s punishment even in this life for rejecting the truth they received directly from the messenger. The result of generalising era-specific verses caused some zealots to search for Kuffar from among non-Muslims as well as, at times, from within Muslims, to take them to task. Without bothering to distinguish between verses meant for all times and those that were describing God’s displeasure against the immediate enemies of His messenger, many Muslims chose to generalise that displeasure to apply to those people who in reality deserved to be sympathised with and properly informed about the message, like the messenger of God did in his prophetic mission.

The way out of this predicament is to teach Islam in a way that the Qur’an is read with deep reflection for understanding its meaning, ensuring that all religious sources outside the Qur’an including the hadith are understood in the light of its text. The Qur’an-centred approach of learning Islam would ensure that the focus of affiliation of faith would shift from sectarian rhetoric to the text of the Qur’an. As a result, Muslims would rely more on the meaning of the book of God instead of hearsay-based information that has not only divided Muslims but also presented a skewed message of the sirah of the prophet, which when it is understood in the light of the Qur’an gives the message of a faith which is enlightening, tolerant, humane, and convincing.

Written by Khalid Zaheer: the writer is a religious scholar.
http://www.dawn.com/news/1154892/glorious-example

__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

Poverty challenge

Islam has introduced certain principles to tackle poverty.
POVERTY is one of the major global issues facing many countries. It is also considered to be the root of many other problems such as inadequate nutrition, low life expectancy, lack of education, healthcare and sanitation etc.

Poverty turns nights sleepless and days restless. A poor person has no respect in society and many consider him worthless.

However, we must ponder why there is poverty when Allah declares “And no living creature is there on earth but its provision is due from Allah. ...” (11:6). Allah is indeed the sole Sustainer of the entire universe. He provides sustenance to every soul.

When Adam was sent to Paradise, Allah assured him that “...You would never be hungry therein nor naked. And you (will) suffer not from thirst therein nor from the sun’s heat” (20:118-119). However, upon his faltering, he was dislodged and sent down to earth. At this point, Adam implored that he would feel hunger and thirst and face the vagaries of nature, fear and trepidation from the onslaughts of Satan on earth. The Creator granted him all that he asked for.

Ever since man descended to earth, he has hunted for food. His physical body needs continuous nourishment and his intellectual and spiritual growth depends on his physical nourishment. While referring to prophets, Allah says “…We did not create their bodies that ate no food. ...” (21:8). Therefore, every human being strives for food from sunrise to sunset, travels to far-flung areas, and migrates to unknown lands in search of sustenance. Most infighting amongst humans is over securing livelihood. Sometimes, man behaves like an animal, snatching food from others’ mouths to put out the fire inside his belly.

The world and its resources are created for man’s use. These are spread all over the globe. They include resources buried beneath the soil, hidden in the mountains, laid underneath oceans, spread over the surface and even in the outer atmosphere. Every corner of the earth is full of resources for human use, yet millions of human beings live below the poverty line — a level where basic needs remain unmet. This is a great irony which needs rectification.

Normally, those nations, communities and people are trapped in poverty which are too lethargic to explore natural resources, uninterested in life-oriented education and careless about life overall.

The Quran encourages humanity to spread over the earth to search for Allah’s bounties; all fields are open for human exploration and use. It is for man to explore the world and make use of natural resources. Everything on earth has been created for man; it is his duty to make use of all divine blessings. Thus exploration and exploitation of natural resources is the prime duty of all humans. But man must remain mindful of his responsibility towards nature. He has to leave a much better world for coming generations.

Keeping in view the vast and abundant natural resources, the problem of poverty seems unnatural, man-made and perhaps reflects human lassitude. A man cannot grumble that he is stuck in poverty because of natural causes. The mismanagement of natural resources and the stratification of society are considered to be the major causes of poverty. This can be overcome by proper resource management.

One can observe mismanagement at every level. There are people who dine at five-star hotels with a surfeit of food, while in the same area there are people who starve and sleep hungry. We see people travelling in air-conditioned cars while on the same roads people are packed like sardines in rundown buses and also seated precariously on the roofs of vehicles. We see children studying in elite schools while there are poor children who have nowhere to study.

History reveals that all societies have remained stratified on the basis of resources in all ages. Some have more resources than others. Therefore, those who have more resources are more powerful with greater status. Many societies have seen clashes between people due to income inequality.

Islam has introduced certain principles to bring people at par with each other. These include generosity and philanthropy in the shape of zakat, sadaqah, infaaq and qarz-i-hasana.

In order to eradicate poverty, a life-oriented education system is the need of the hour, whereby learners are equipped with the tools needed to fend for themselves.

People trapped in poverty need guidance, encouragement, proper infrastructure and the right tools to improve their economic situation. There are enormous natural resources waiting to be exploited to their full potential. Those who responsibly exploit these resources are doing a service to humanity and Islam considers this ibadat, or worship.

The government needs to extend a helping hand to those individuals who want to climb out of the pit of poverty by creating the right environment and providing them encouragement.

Written by Amin Villiani: the writer is an educationist with an interest in religion.
http://www.dawn.com/news/1157262/poverty-challenge

__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

Mosque & seminary

No longer are madressahs the centres of thought and reflection.

THE two emblems of Islam — the mosque and the madressah — are frequently vilified, feared and even shunned by many non-Muslims.

In Pakistan, some are places to avoid, rather than to seek out. People often first determine which sect the mosque belongs to. The increasing number of madressahs has been worrisome: many are linked to sectarian hatred and religious extremism. Before these statements are refuted for reflecting the ‘un-Islamic’ attitude of ‘secularists’, it would be worth examining their validity.

The mosque is the translation of the Arabic ‘masjid’, which is derived from ‘sajdah’, to prostrate. It is a place for worship, and since prostration is an essential element of Muslim worship, it is where the Muslims gather to pray. From the advent of Islam, the masjid had been used as a community centre, where people would gather to discuss and resolve matters collectively. After Islam was formally established in its first state, Madina, mosques attained a pivotal role.

Both men and women prayed in mosques daily, the Prophet (PBUH) gave sermons, and later on, religious scholars talked about religious and social issues. Strangers to the town were taken to the mosque to be looked after; the afflicted found solace and peace there; and community life thrived around the mosque. All Muslims were welcome, and non-Muslims were allowed, provided they adhered to the norms of respect and dignity. The wise, the thinkers and those who were known to take interest in public affairs were to be found in mosques. The followers of Islam worshipped where peace dominated.

The madressah began with the basic Quranic injunction ‘Iqra’, (read), and when the Prophet said “it is incumbent upon all Muslims to gain knowledge” he was paraphrasing God’s guidance. Initially, there was the maktab, associated with a mosque, where children were taught Arabic, basic mathematics and Islamic law. This then evolved into the madressah, which had an extensive curriculum of religion, arts and the sciences.

These centres became the first nuclei of thought and reflection on the universe, where Muslim scientists and philosophers gained their insight and communicated it to the world. A minimum of 16 years was required to complete the curriculum, and students had full freedom to communicate, debate, write and teach. The madressah was similar to a modern-day university. It became a centre of excellence for learning and knowledge and the most eminent scholars emerged from it.

Nowhere has the spirit of both the symbols changed as radically as in Pakistan. While the outward structure remains similar, many mosques have become bases of individuals who often preach division and hatred, in the name of their particular brand of Islam, which they believe is the only right religion. Women are barred from entry in most.

Using the most mundane differences between sects, preachers highlight the apparent ‘misdoings’ of other sects, instead of focusing on the multitudinous issues that prevail in society. As Jesus is quoted as having said, “They would strain out gnats, and swallow camels.” (Matthew, 23:24). They incite people to violence, persecution and killing of innocent fellow beings, when they should be playing a role to develop collective ethics, warning people against doing harm to others, and promoting strength of character.

The world has seen a gradually diminishing role of madressahs, as secular and religious education were separated, but where the state would not attend to educating its poor young — as in Pakistan — madressahs became the poor child’s school. He could be taken in, at as tender an age as four or five years, and his young mind tutored in whatever narrow vision of the world (and of Islam) his teachers had. The latter belonged to a particular sect, had read and interpreted the Quran without deep reflection of the internal coherence, context and timing of the verses, and made their decisions on what they wanted to follow.

Spurred on by desire of power, and the lost glory of Muslims, they inculcated venom in these young breasts, making them ready for what they saw as ‘jihad’. From being a centre of learning, the madressah, more often than not, became one of ignorance and bigotry.

It is the control that people with distorted ideas about religion have over these emblems that is the problem. Ordinary Muslims need to restore the sanctity and peace of mosques and madressahs, by calling upon the state to take them under its control, remove any sectarian claims, allow admission into a madressah only after the child has completed his compulsory 12 years of general education, and establish a strict code of ethics for preachers that must be monitored by committees that include local communities.

This is the only approach that would help reform these institutions in line with true Quranic guidance.

By Nikhat Sattar:The writer is a freelance contributor with an interest in religion.
Published in Dawn, January 30th, 2015
http://www.dawn.com/news/1160330/mosque-seminary

__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

Bounty of water

ALLAH has blessed humanity with innumerable bounties and water is perhaps the topmost amongst all of these. He has made all creatures out of water as He mentions in the Quran: “…We have made every living thing from water. ...” (21:30). After oxygen, water is considered to be one of the basic needs for living creatures.

At another place the Holy Book says: “Allah has created every creature from water. Of them there are some that creep on their bellies, some that walk on two legs, and some that walk on four. Allah creates what He wills ... Allah is able to do all things” (24:45).

The above verses hint not only at creation from water, but the latter’s continuous importance in all spheres of life. The very survival and sustainability of all creatures depends on water. It is in fact a part of Islamic teachings that one needs to be mindful, cautious and responsible in using God’s bounties — the scrupulous use of water and other God-given bounties is an implied way of thanksgiving.

We see innumerable sources of water on earth; 71pc of the earth’s surface consists of water, much of it contained, in the oceans. Seawater is yet to be made fully potable and usable for irrigation through the development of cheap desalination technology. Other sources include rain, rivers and glaciers, etc.

Until recently, many people used to think that water is free and an inexhaustible treasure. Therefore, the usage of water in a profligate way was rampant. But now that thinking is beginning to change. We are sensing various ominous signs of water scarcity as opposed to rising demand. Intellectuals, experts and other concerned citizens are raising their voices about the impending dangers of water shortage. Some countries are drying up and there is the potential of inter- and intra-state violence over water that could lead to instability in different regions.

According to some renowned environmentalists, water is going to be the most prized commodity in the future, which may instigate man’s animalistic traits to fight for the commodity he needs.

Therefore, many countries have started thinking seriously and devising plans to avoid a crisis situation. For example, the UAE’s Water Aid campaign named ‘Suqia’ has initiated a plan aimed at providing potable water to five million people facing water shortage in Asia and Africa and has reportedly raised nearly $50 million for drilling, pumping and water purification methods in poor countries. The UAE Red Crescent has already reportedly started work on boring wells in 10 countries, including Pakistan.

Similarly, Singapore, with very scarce sources of water, has embarked on building a good number of water reservoirs. These are to be filled by capturing rainwater, thus reducing the city state’s dependence on imported water from neighbouring Malaysia.

Pakistan is synonymous with crises — major and minor ones pop up every now and then. Water shortages in parts of the country have started making headlines. The problem may snowball into a major crisis. Before we drift towards catastrophe, it is time to think seriously, with planning and action. The most vulnerable sector which might suffer extensively is agriculture, which forms the mainstay of our economy. If agriculture is affected, the repercussions are felt in all other sectors. This is a warning sign which Pakistan needs to take seriously.

Also, the situation in Pakistan is highly cumbersome with regard to water accessibility. There are villages across the country where people have to walk miles to fetch drinking water while, in contrast, we also see areas where water is used in a profligate manner. One can also observe, especially in Karachi, numerous legal and illegal hydrants. Rusted and dilapidated tankers can be seen spilling water as they transport it, on the way ruining roads. This sector needs to be regulated, organised and monitored in the public interest. For example, it should be made incumbent upon the tanker owners to use vehicles that do not waste any water in the transportation process, while illegal operations need to be wound up.

There are a number of ways to pre-empt the emerging crisis. The first and foremost is education. The general public needs to be educated about the conservation of water, reminding them about Allah’s commandment which says “...Eat and drink but waste not by extravagance. Certainly He likes not Al Musrifun” (7:31).

Secondly, it is necessary to build extra reservoirs where people can save rain and floodwater for later use. During monsoon, we get enough rain which sometimes turns into floods, destroying homes and hearths, crops and cattle. Experts need to look into ways to develop technology to harness rainwater and retain it for later use. Waste water also needs to be treated primarily for industrial purposes. In short, we must awaken before it is too late.

By Amin Villiani: The writer is an educationist with an interest in religion.
http://www.dawn.com/news/1166112/bounty-of-water

__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

No questions asked

The decline of Muslim societies continues due to the rejection of reasoning.
THE quest for knowledge and exploration of the universe is one of the most powerful commands of Allah Almighty. The Holy Quran emphasises contemplation of the creation of the heavens and the earth. There are various verses which urge people to ponder over nature.

The importance of studying nature is also evident from the names of several chapters in the Quran such as ‘ant’, ‘elephant’ and ‘cow’. The question arises: is studying nature without questions possible? Indeed, it will be naïve to think so. Then, why do so many Muslim societies appear hostile to questions? Can we as a society afford to continue with the suppression of questions? Are the root causes of the problems these societies are experiencing not emanating from this hostility?

A cursory look at the histories of civilisations reveals that the stories of their rise and fall are nothing other than endeavours to address the questions that were raised in the past. Certainly, questions have been dominant in the evolution of civilisations. At times, questions were viewed as threats; hence, the questioners were imprisoned and/or killed. Socrates, one of the most influential philosophers, was persecuted for “corrupting” the minds of youth with his questions. Many aspiring intellectuals and scientists met similar fates in other societies as well.

Likewise, many Muslim societies have also been tainted with the blood of intellectuals, while they have also been enriched by their significant contributions. These contributions were primarily possible due to the openness of those societies. The tolerance towards asking questions enabled them to produce philosophers and a panoply of people in other fields. These societies have ceased to produce such people, which point to their decline.

The decline continues due to rejection of reasoning and the belittling of the role of intellect. Consequently, they have actually belittled the structures of their societies as a whole. It is an irony that the followers of the Holy Quran appear to have ‘question-phobia’.

The phobia is leading them towards mass ruin, which can be averted when questions will be allowed. At present allowing questions means a blow to the interest of the elites, as it creates a sense of insecurity in them. Therefore, to safeguard their interests they control the flow of information and questions. Resultantly, an ‘anti-question’ ideology has emerged which tries to defend the ‘interests’ of societies by banning them.

In the knowledge era, a ban on questions or evading them is tantamount to a suicidal act. In fact, the inability to ask questions has led societies to produce extremists and terrorists who are not only killing themselves and innocent people, but are also forcing societies as a whole to be part of their ignorance.

It is fascinating to note that contrary to ‘question-phobia’, Islam strongly advocates the asking of questions. Besides the emphasis of the Holy Quran, the life of the Holy Prophet (PBUH) is full of examples whereby in order to educate people he used to ask questions. He would also encourage people to ask questions. One Hadith states: “Knowledge is a treasure and the key to access this treasure is [to] question. Therefore, ask questions and there will be the blessings of Allah on you. Asking questions is rewarding to four types of people: the questioner; the teacher; the audience; and to the people who love the aforementioned people.”

There are even examples from the lives of the caliphs, when common people would ask them questions. One widely quoted example is from the life of Hazrat Umar, when a person asked him about his robe that was made out of the cloth of booty.

Unfortunately, the treasure of knowledge at this time appears to be far away from the majority of Muslim societies as they have lost the key. Con*sequently, they are becoming societies of superstition. The inability to ask questions leads people to declare the ‘inventor’ of the water car a hero and to garland people such as the murderer of the late Punjab governor Salmaan Taseer. Many ‘intellectuals’ justify their acts of ‘heroism’. In such an environment, few people will dare to ask questions. And whoever dares to ask questions is being silenced in the name of ‘blasphemy’ and/or societal interests. The sane voices are punished while insanity continues its bloody dance.

The dance will end only when educational institutions stop producing individuals who spout readymade answers. Instead, they need to be substituted with independent thinkers capable of asking questions. In order to revive themselves and be at par with the developed nations, Muslim societies need to review their policy of banning or restricting questions, as it is against the basic spirit of Islam which so strongly stresses the use of the intellect. They also need to reform their educational policies in order to align them with the spirit of free inquiry.

Published in Dawn, April 10th, 2015
http://www.dawn.com/news/1174955/no-questions-asked

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"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

WE are different from one another yet we are one community. In fact, the Holy Quran says that all humans are one community. Everyone born in this world is human first, then takes on his family’s identity as a Muslim, Christian or a believer of any other faith. In some cases, the family’s faith takes precedence in a way that renders the person oblivious of his/her prime responsibilities as a human towards fellow beings.

Presently, we are faced with the challenge of communalism. Everyone lives within his own cocoon; life has become self-serving and exclusive, with people limited to their own circle.

Being human, one must realise that there is a divine thread running throughout humanity connecting each person with the other. World peace, progress and prosperity are the desired goals of entire humanity, but these are dependent on religious harmony and going the extra mile beyond communal boundaries. It requires mutual understanding, respect, and tolerance, holding fast to the rope that binds us together.

Islam invites all of humanity to worship the Lord (2:21). Worship means prayer and service to humanity. Humanity is like one body; if an organ is in pain, then the whole body feels the pain and becomes restless.

A divine thread runs throughout humanity.
All human beings inhabiting the earth — irrespective of their race, religion, colour and caste — are created from one soul as per the Holy Book (4:1). Their body structure, systems, blood colour and life requirements are the same. They collectively share the earthly resources including the oceans’ water, air, glaciers, sunlight, outer space and other natural phenomena.

They breathe oxygen, drink water and enjoy rain and sunlight drawn from one heavenly source to sustain their lives. They get inspiration and enlightenment from one spiritual fountainhead. The problem of one nation is the problem of another. If a calamity hits some part of the globe, all of humanity feels the pain and expresses its sympathy for the victims.

Islam, through its teachings, is quite emphatic in making humans realise their single origin. It says humans are the descendants of Hazrat Adam, who came to this world for a short period. The earth and its resources are therefore entrusted to humans to manage in accordance with the divine will.

The Holy Prophet (PBUH) is designated as a mercy for all creation with a mission to be kind and gentle towards all human beings. His teachings are available for all peoples, no matter what faith or background they belong to. He came as a blessing to the worlds and treated those he encountered with kindness.

Differences at the level of culture and religion are natural, but they should not become a cause of friction. Allah says that He will judge them on the day of Resurrection (22:17). The need of the time is for humanity to live together in peace in order to surmount the global challenges of food shortages, diseases and environmental changes. Accepting social and religious diversity makes humanity akin to a tree, whose leaves differ from one another in physical shape and size but are attached together to the branches and stem.

Every human being is worthy of respect, deserving the best, no matter what language one speaks or what religion one professes. The Holy Prophet has set numerous examples highlighting the spirit of oneness among humanity. The Constitution of Madina enabled Muslims and non-Muslims to demonstrate the spirit of humanity. It recognised the pluralistic nature of the world and provided a base for strength, wherein each party had a right to keep its own law and customs. It is on record that the Holy Prophet respected all communities, be they Christian or Jewish, who visited him as guests or sought his help.

As it is reported, once a funeral procession passed in front of the Holy Prophet and he stood up till the procession left. He was told that it was the coffin of a Jew, to which the Messenger replied that it was of a [human] being (Bukhari Book No. 23, Hadith 399). Also, the Quran particularly invites the People of the Book towards the word which is similar between them (3:64).

In recent years, the world has witnessed polarisation among people. In order to make the world peaceful, progressive and prosperous, the new generations must be taught that humanity is one community. The pluralistic nature of humanity needs to be understood, valued and built upon to construct a better world. In Islam, pluralism is well-recognised and respected.

For example, in the early period of Islam, we found companions of the Holy Prophet from different lands, building the edifice of Islam together; Hazrat Salman Farsi from Iran, Hazrat Bilal al-Habashi from Abyssinia and Hazrat Suhayb ar-Rumi from Byzantium — all these distinguished individuals hailed from different lands and cultures and together worked for Islam under the ablest leadership of the Holy Prophet.

http://www.dawn.com/news/1186275

Space for dissent

PAKISTAN’S blistered soul faces challenges from overlapping factors of ideology, language, ethnicity and multi-denominational belief systems. Within this disparateness, the pulpit is a constant that can unite or divide. Right to citizenship by birth and right to citizenship by blood cohabit awkwardly with religious imperatives. Denominations plus ethnic, ideological and language groups constantly seek ascendancy through violence. Their power base is usually religion, a balm to the soul that can also be its bane. Mismanaged hybrid ideologies compound the inherent instability of a young nation. Each group claims to uphold untainted ideals of democracy and social equality. Language itself is not immune to the onslaught of purity. Urdu, English and Arabic are Pakistan’s national, official and religious languages, respectively. Four provincial, five regional and the 60-odd minor languages fight hard to claim purity and disclaim cultural sedition. Fear and frustrated ambition can erupt to the surface and seek single-issue political platforms over a perception of ARCHIVE SEARCH purity.
With eight major and seven minor ethnic groups broadly grouped by language, purity rears its ugly head with the threat of ethnic purification lurking over the horizon.

Taking bickering denominations into acco​ unt, each of the dozen paths of redemption and salvation declares inclusiveness in public but remains exclusive in private. The powerful seek to purify the landscape of the impure. Faith has gone public and seeks state involvement, patronisation and implementation. A single tribe may illustrate the overlap of ideology, ethnicity, language, ideology and belief systems, having within it different religious denominations that speak diverse languages and hold conflicting political opinions. Samad Khan, a Sunni Muslim, is a Tareen Pakhtun whose Doabi Punjabi-speaking parents migrated at Partition from Basti Pathan​ aan, Jullundur. His recently acquired Pashto complements his Urdu and impeccable Eng​ lish, while his politics are Anglo-Pakistani populist democracy selectively embellished with religion. Tareens may be native Urdu, Punjabi, Seraiki, Hindko, Pashto or even Balochi speakers, representing various belief systems and ideologies. The same is true for every tribal and clan group, yet there is intermarriage among tribal equals, including religious denominations. Over the past 67 years, intermarriage and the ideological, linguistic, ethnic, and multidenominational overlap should have created a homogenous society gradually overcoming its natural divisions to fuel rather than regress development as it has done in Pakistan. Denominations aside, 95 to 98pc of Pakis​ tanis are bound within a common belief system that justifies high expectations of solidarity and stability. Yet the opposite holds true. Accusations and counter-accusations by warring groups to proclaim their purity have led to bloodshed and instability, starving development and feeding poverty.
Each group is convinced of its righteousness, a violently expressed trend.

This righteousness emanated from the pulpit and became the rank and file’s prevalent selfrighteousness embedded in belief. Neit​ her legislation nor the point of the bayonet will eliminate selfrighteousness, the regrettable by-product of public religion. The Soviet Union tried that for 69 years and failed. Religion is a fundamental need. In the aftermath of the Soviet Empire the Orthodox Chu​ rch went bullish, and Islam emerged stronger. Pakistan has been alternately experimenting with legislation, the bayonet and a Western-style electoral system with religious trimmings. Neither has been satisfactory, and repea​ liable to worsen matters. Pakistanis’ weakness for religion is also their strength. If their faith has been used to divide, it also has the power to unite and stabilise. When the pulpit emanates righteousness, it can also ensure against self-righteousness. Instead of conducting a losing battle with the religious leadership, it is time to institutionalise it as a collegial body within a system of checks and balances to serve as vigilant ombudsmen rather than versatile political actors. Moreover, a state unfettered by religion will strengthen faith. It will also trim state power, whichting the dose is often exceeds its remit. Purity will then become a concept mitigated under checks and balances.
During the Pakistan Movement, the Muslim League rank and file filled the streets, yearning for a Muslim/Islamic state. That expectation has not yet been fully satisfied. Self-interested groups will always be able to harness that unsatisfied expectation. They need to be denied that terrain. Pakistanis should submit to the will of the people without giving in to religious tyranny, and adapt the loose framework of a constitutional theocracy to their needs in which religion remains a principal reference for legislation, while ensuring that the power of the collegial clergy is on par with that of the queens of England and Denmark. That should allow Pakistan a badly needed cooling down to retrieve its tired soul. The writer is a freelance contributor.

Published in Dawn, June 26th, 2015
http://www.dawn.com/news/1190443/space-for-dissent

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"The greatest glory in living lies not in never falling ,but in rising every time we fall". (Nelson Mandela)