BY J A N E A L A M K H A K I | 7/17/2015 1200 AM
ONE of the lively intellectual engagements in the Muslim (as well as in other) societies has been the debate between aql (often translated as intellect/reason) and ishq (love or intense/crazy love). There have been enough proponents in each camp, generating a heated debate.

The debate is: which one aql or ishq is more reliable as a source of guidance and salvation, knowledge and wisdom. According to Prof Annemarie Schimmel (a well-known scholar on Sufism), this debate is known by `virtually all religions`, but we focus here on the way the debate has been framed in Muslim societies. Very often, Muslim thinkers and Sufis have juxtaposed the two (aql and ishq) as mutually exclusive ways of being and l
Philosophers see aql as the main source of generating reliable knowledge for constructing a better human society and leading to the fulfilment of the human soul. On the other hand, the Sufis, led by Rumi (d. 1173), the most eloquent spokesman of this school, argue that human intellect is not a leader, but a misleader; it gives false pretence of the capacity of knowing reality, and creates barriers between partial intellect (aql-i juzwi) and that of the Universal Intellect (aql-i kuli).

Rumi, however, has metaphorised aql with the role of a father, and ishq with that of a mother. Iqbal primarily followed Rumi in this regard while overall rejecting some forms of Sufism that he thought were at variance with the Islamic spirit.

Some scholars argue that the downfall of Muslims since the 13th century is not necessarily due to the Mongol invasion and destruction of Muslim lands, but mainly due to many Sufi ideas, like the alleged antiintellectualism, that were seen as detrimental to human intellectual development.

Whether it is Sufism or not, it seems that in many Muslim societies, some sections of society have tended to ignore or even downgrade the role of reason in understanding faith and shown complete lack of trust in its fruits visà-vis revelation on the assumption that revelation rejects human reason an assumption that is quite some distance from the Quranic perspective.

The fact of the matter is that the Quran is replete with the invitation to think, to ponder, to reflect; but often interpreters of religions haveignored the veryintellectualside of sacred texts, and focused on the ritual and ceremonial, daily routines and visible practices. They ignored the less public, but equally or more important dimensions of our religious life, like the renection on and understanding of the faith, the world aroundus, as the locus full of the aayaat of God.

In between these contending camps, there have been those who have tried to see both as complementing each other by arguing that both have a place in human life and they should be understood in their own ways, rather than seeing them as mutually exclusive forces. Both have an indispensable place in human life, like the metaphor of Rumi of father and mother. Forsaking this life claiming that one is devoted to ishq or worship leads to apathy, neglect, and undervaluing of life.

If this world, as the Prophet (PBUH) tells us, is mazra`a al-aakhira, ie, the `cultivation field` for the coming world, then it assumes a prime place. Islam teaches us to seek the best in this as well as in the next world (Quran, 2:201). Hazrat Ali is reported to have said that when you work (for this world), work as if you are going to live here eternally; and when you pray, pray (with so such humility) as if you are going to die tomorrow.

The study of intellectual traditions in Islam (see for example Intellectual Traditionsin Islam by Dr Farhad Daftary), and Sufi traditions (Mystical Dimensions of Islam by Prof Schimmel) show that both have immensely contributed to Muslim cul-tures/civilisations. The intellectual traditions in Islam have expressed themselves in many shapes and shades, and helped us develop and interpret many disciplines of Islamic/Muslim sciences, including theology, philosophy, jurisprudence, art and architecture, governance, philology, calligraphy, history, ilm al-rijal, medicine, and what have you.

Similarly, the Sufi and other traditions of spirituality have also evolved in different forms and expressions that have enriched our life and contributed to human civilisations in so many areas such as symbolism, spirituality, poetry, stories, apart from spreading the message of love, unity of humanity and transcendental unity of religions, thus leading to religious pluralism.

Today, we need both the proverbial `Suh love` to bind various peoples as God`s creatures (ayaal) or His signs (aayaat) and intellect to improve the quality of life for all, seeing them both as synergistic forces.• The writer is an educationist, with an interest in the study of religion and philosophy.

BY A M I N VA L L I A N I

HUMAN existence is limited in time and space but it has a lofty purpose. Every religion highlights the purpose with guidance to achieve salvation. The understanding thereof is a must to live life fully.

The path of understanding the purpose begins with thinking. It is a holy injunction for Allah says `Did you think that we have created you without a purpose and that you will not be brought back to Us?` (23:115).

For understanding the purpose of life, one has to decipher its various aspects. Human life has multiple aspects which include the physical, social,emotional,intellectual, spiritual and aesthetic aspects. Every aspect needs nurturing and nourishment. They are interconnected and have a mutual impact on the whole of existence. If all these aspects are cared for and nurtured rightly, they will prove to be a ladder to help an individual reach the noble purpose of life.

The primary aspect of human life is physical. Nature has awarded all creatures, including humans, a particular body with a complex mechanism. It requires nourishment, cleanliness and upkeep from the very first day till the end. Besides, it also needs sleep, rest, protection and a suitable environment to flourish. It is fragile, prone to diseases and changes with time. A number of Quranic verses describe the development and decline of human physique in phases and therefore, physical activities, exercise, hygienic living and continuous care are part of Islamic teachings.

Every individual needs to do justice to his or her body by knowing what is right or wrong, prohibited or not prohibited. Allah says `O you who believe! Take care of your own selves. ...` (5:105). With proper care and protection, a person can work towards achieving the purpose of life. Many religious obligations such as daily prayers,fasting,Haj etc can only be performed properly with healthy body and mind.

The second important aspect of human life is the social. We live in society and interact with people; Islam provides a comprehensive value system whose application by individuals shapes the society. The Holy Prophet (PBUH) during his lifetime has set hundreds of examples of practicing the values in letter and spirit. Following these can help a believer find the purpose of his existence.

The third aspect of human life is the emotional, which also carries significance. Every individual possesses a variety of emotions and these are expressed when confronted with a situation. Emotions can be positive or negative but success lies in expressing the right emotions at the right time and place.

For example, love is a positive emotion if it is for Allah, the Prophet and even for one`s own family. But this can turn negative if divertedtowards illegal accumulation of wealth and other worldly pursuits. Islam guides us to cultivate positive emotions and shun negative ones like anger, jealousy, hatred and haste etc.

Another important aspect is the intellectual. This aspect makes humans distinct from other creatures of God. Humans have a potential to develop intellect and all those who have developed their intellect have an edge over others. Education has a fundamental role in developing human intellect. A developed intellect discovers the hidden secrets of the universe, solves ethical dilemmas and improves the quality of life.

The other important aspect of human existence is the spiritual; every human body has a soul (17:85) as per divine command, which keeps it alive. It is the source of life and spiritual powerhouse wherefrom existence draws sustenance. Further, this connects humans to their Creator. The development of an individual`s soul depends on consciousness/remembrance of the Creator at all times and fulfilling the assigned responsibilities. Islam has prescribed a num-ber of obligations to strengthen our spiritual linkage with the Almighty.

Another important aspect of human life is the aesthetic. This invites humans to appreciate the exactitude, beauty and winsome nature of the universe andseek beauty in all their activities. Islam enjoins us to seek beauty and adoration even at the time of prayer. Beautification of the human body, abode and environment has long been the tradition of Muslim cultures throughout history. The historical buildings and past monuments provide ample evidences that Muslims have always nurtured the aesthetic aspect of life. Presently, we need to apply the same aspect to our cities, towns and even neighbourhoods, where garbage dumps and overflowing gutters are eyesores for everyone.

Understanding the purpose of human life is essential. This helps one to actualise the holistic nature of life. No individual can develop his full strength by concentration of efforts on only one aspect of life while leaving the other areas of human existence untilled. All-round ef forts are needed, otherwise one may run the risk of the atrophy of other areas. • The writer is an educationist with an interest in religious studies.

Haj beyond rituals

Haj is an important Muslim religious practice performed by millions every year by travelling to Makkah to participate in certain rituals during the month of Zilhaj. The purpose of the pilgrimage is to go beyond the rituals so that Haj transforms individual and communal lives.

In one saying attributed to the Prophet Muhammad (PBUH), Haj has been termed as an opportunity for devoted individuals to start a new life by reflecting on their past and setting new goals for life. Similarly, many scholars have seen the rituals of Haj as a means to expand the horizons of the spiritual, moral and social aspects of life.

For example, Nasir Khusraw, an 11th-century Muslim thinker, poet and traveller, who performed Haj not less than four times, gives a very deep interpretation of the rituals of Haj. In one of his Persian poems, he engages in a dialogue with a person who has just come from Haj; he leads the readers gradually to the spiritual dimension of the pilgrimage.

According to Nasir Khusraw, when a haji puts on the ihram, he/she needs to avoid everything, except the thought of Allah. When one calls out ‘Labbaik’, it should be done so with knowledge as was done by Prophet Ibrahim during the inspiring dialogue with Allah.

Brotherhood is one of the important messages of Haj.
He further says that slaughtering a lamb in memory of Prophet Ibrahim’s sacrifice symbolises the slaughtering of the nafs — which means to control one’s worldly wishes and lusts. When one is on the plains of Arafat, it should remind him or her of the supreme surrender, as with Prophet Ibrahim who was willingly going to sacrifice his son.

Furthermore, Nasir Khusraw asserts that when one stones the pillars symbolising the devil in Mina, it is akin to purging the evils inside oneself and promising to avoid them. The sacrifice of animals and feeding the needy and orphans also symbolises the killing of selfishness.

The ritual of the seven circumambulations, or tawaf, around the Kaaba should remind the pilgrim of the angels who constantly circumambulate the arsh, or divine throne. And the sa’y, or running between the hillocks of Safa and Marwa, means to sanctify and purify one’s life. Finally, the departure from Makkah should be like death, because it symbolises the return from Haj.

According to Nasir Khusraw if one does not understand the spiritual dimension of Haj it becomes a ceremonial exercise. He says: “Oh friend, if you don’t understand the inner meaning of the Haj then you went to Makkah and visited the Kaaba, spent your money and bought the hardship of the desert.” The above message by the great scholar reminds us that Haj is not only about performing rituals; rather, it should be a transformative experience that changes our lives so that we play a positive role in society.

Haj is not only meant to transform personal life; rather, it also gives a very significant message to transform social and communal life by promoting the values of peace and harmony, brotherhood and equality.

It is evident from Islamic teachings that any kind of killing and violence are prohibited on the premises of the Kaaba. This indicates respect for life on earth. Today, many Muslim societies are facing the challenges of terrorism and violence and many innocent people are killed for no reason. Haj is a good opportunity for Muslims to reflect on how to adopt the Islamic message of peace and harmony in their respective societies.

Brotherhood is also one of the important messages of Haj. Millions of Muslims from around the world perform the pilgrimage together in a spirit of brotherhood and community. However, today many Muslim societies are facing conflicts within or with others for different reasons. Such political or sectarian conflicts sometimes lead to hostility within Muslim societies and affect the lives of the people in many ways. Learning from the message of Haj, Muslims need to reflect on how to resolve their differences peacefully by enhancing the message of brotherhood.

Equality is another important message of Haj. During the pilgrimage there is no difference of race, geography and gender. Haj is obligatory for both males and females, who perform it together. However, in many Muslim societies the gender gap is quite evident in different spheres of life such as education, health, politics and development. Hence, Muslims need to learn from the message of Haj in order overcome different forms of inequality in their respective societies.

In sum, Haj forwards a significant message to transform different aspects of individual and communal lives. It is important to understand that Haj is not just an event to perform rituals; rather, it demands a proactive approach to bring about changes in one’s spiritual and social life by promoting the universal message of inner and outer peace, brotherhood and equality.

Source:Haj beyond rituals
Published in Dawn, September 11th, 2015

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The world is changed by your example, not by your opinion !

Assalam o alaikum,
I need help to findout the below mentioned syllabus for the post of “Civil supply Officer, BPS -16”. An early response in this regard shall be highly appreciated as only few days are remaining in paper:

Principles of Storage/Supply of Commodities

Procedures for Receipt and Issue of Stores

Procedure for transportation of Civil Supply


Commodities:
Record maintaining and reporting on Commodities

Stores handling procedures with relation to
following topics:-

a. Stock Taking
b. Care and Preservation of Civil Stores
c. Ware House Management

Father figure
AMIN VALLIANI

THROUGHOUT history, humanity has been guided by the prophets of Allah through their exemplary lives. Most prophets led a family life. They were fathers, tasked with the care and responsibility of their august families. They inspired their offspring to lead righteous lives and contribute to society.

The example of Prophet Ibrahim is excellent in this connection. His sons were most obedient and distinct in their love for their father. They remained faithful to their father in all circumstances. Similarly, the Prophet Yaqoob had 12 sons. Initially, there were differences among them; the elder brothers — out of sheer jealousy — threw their younger brother Yousuf in the well. This was agonising for their father, but in the end they reconciled and sought forgiveness from him (12:97). Their father forgave them and advised them to walk on the righteous path.

Another great example found in the Holy Quran is of Luqman (Surah 31). He advises his son about how to lead a righteous life. His advice can be a base for our entire education system, as it encompasses guidelines about spirituality, ethics and humanism par excellence.

The Holy Prophet’s (PBUH) role as a father particularly stands out because of his brilliance in nurturing his daughter, Hazrat Fatimah Zahra. It was due to the training and involvement of the Holy Prophet that made her a glittering example for all women of Islam.

Within the home, the father should set an example.
Generally, the father is the linchpin of the whole family system. He lays the foundation of the family. Most children are considered to take after their fathers. In fact, the father leaves lasting marks on the lives of his children. The father is the head and carries the responsibilities to meet the family’s requirements. This includes breadwinning, provision of a conducive environment, supervision and crisis management. Regarding breadwinning, the father is supposed to work hard to provide for the family’s physical, economic, educational, psychological and spiritual needs.

The father has been given special responsibility. The Holy Quran says: “O you who believe! Ward off from yourselves and your families, a fire whose fuel is men and stones” (66:6). Therefore, every father should feed his family through legitimate earnings. This will turn his children righteous and increase his respect and dignity. Conversely, if he feeds his children through illegal means, the result would be highly unfortunate. The family will never oblige nor return his love as illegally gotten livelihood would turn his offspring unruly.

The father is also to provide an enabling environment where each family member may have equal opportunity to actualise his or her inherent potential. The father is the key societal figure who can make a difference. He sacrifices his today for his children’s tomorrow. His treatment should reflect his deep solicitude for his children.

Within the home, the father should set an example of caring and helping by participating in housework personally and encourage every member to do the same. He should motivate them to interact, cooperate and work together, make room for each other and care for each other’s needs. It is said that the Prophet used to help his family in many household chores such as milking of goats, patching clothes, and cleansing of utensils etc.

With regards to supervision, the father should be a director-like figure in the family. It is said by the wise that when children are under five, the father should cuddle them, when children cross the age of five, he should act as a monitor and when children pass the age of 10, he should get along with his children.

Besides, the father also addresses issues when the family is confronted by internal or external challenges. He should also set examples of regular prayer, honesty, integrity and truthfulness in day-to-day dealings. He should also encourage his children to be honest and pray regularly. No father should expect truthfulness or good behaviour from his children unless he himself sets an example in this.

Presently, we live in a changed world, where hundreds of avenues are open for children to go astray. In rural areas, the rule of the stick still prevails and kids are treated little better than animals. Many fathers use harsh methods to control them. However, children who get thrashings stop respecting their parents and begin to resent them.

Modern civilisation is waking up to the realisation that the true progress of humanity depends upon balanced parenting. If the mother is like a shady tree to protect children from the glare and heat of the sun, then the father is a bulwark giving security to his children. Children deserve to be rewarded for doing right things, but errant behaviour should not go unnoticed. However, punishment should not consist of beatings that damage the children’s self-worth, but a mild rebuke that brings improvement in behaviour.

The writer is an educationist with an interest in religion.

valianiamin@gmail.com

Published in Dawn, October 9th, 2015
source: http://www.dawn.com/news/1211797/father-figure

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Or do you think that the Fellows of the Cave and the Inscription were of Our Signs wonderful?

Moral agency

WHEN God made humankind, He infused basic morality within man’s nafs (soul), so that he could distinguish between right and wrong (khair and shar) in this world. It is this innate morality which is kindled within us if we get pangs of conscience when committing or witnessing crimes. If we suppress our inner voices and keep committing wrongs, our conscience begins to harden and becomes weak.

The Prophet (PBUH) has said: “I have been assigned prophethood to bring the ultimate of morals to you, and the best among you are those whose morals are better than others” (Bukhari). Indeed, it is the desire in man to improve and correct himself which tells him that good shall yield good and evil shall result in evil. Hence, he must try and do his utmost to move towards what the principles of morality, goodness and spiritual purification call for, despite temptations that lead him astray.

The Quran speaks of three key principles of moral consciousness which humans should follow, and three which they should avoid. “Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded” (16:90).

Here, justice (adl) encompasses the widest form of giving what is another’s rightful due, without any discrimination whatsoever, even if it means provision of justice to one’s enemy against benefit to one’s own family. In God’s eyes, justice must be ensured at all costs. This is the concept of an ever-evolving system of social justice that is enshrined within rights and obligations of humans upon each other. Muslims must speak the truth, wherever they are, and howsoever they may be affected.

In God’s eyes, justice must be ensured at all costs.
Good conduct (ahsan) is the performing of good deeds by going out of one’s way in terms of kindness, sympathy and compassion. It is the formation of ties of love, generosity and empathy that enables us to understand another’s plight without explanation, and to help and support without being asked. It is the feeling that requires no gratitude and that humbles us before God and inspires us to thank Him profusely.

Spending (infaq) in support of relatives as well as neighbours, friends, travellers and wayfarers, and even strangers, is the third principle. Our wealth in this world is owned by God, and we are but mere custodians. While we have the permission to use this wealth for ourselves and our families to a reasonable extent without being spendthrifts, we are required to spend a sizeable portion on others who may require it for their needs and not possess as much. This spending must not be in the form of doling out with a sense of superiority, but with a spirit such that “the left hand would not know what the right is giving” (Bukhari; Muslim).

Human beings are warned not to indulge in three sins, which are opposite to the principles cited above and will undo all good deeds. The first are immoral (fhas’ha) acts of adultery, rape and others in the same group. Such actions are immoral because they are in response to base desires of man, violating another human being and taking himself away from the purification of soul and body, and spreading vice in society. They prevent man from devoting time and attention to God and His blessings, and entice him to waste his potential of doing good.

The second sin is an overarching group of ‘evil’ (munkar) opposite to ‘good’ (ma’ruf). Evil activities are so well-known that these do not need to be defined. They are immediately understood to be so by man’s nature. These are actions taken to rob another of his rights, property, honour or life, and to wound him. Wounding feelings of others by word or action and not meeting promises or commitments would fall in this group. Weighing less and charging more, adulteration and all types of fraud and embezzlement are included.

The third sin is rebellion (bagh’i) against established rules and laws. This would cover abuse of authority and resources, nepotism and corruption to the detriment of society. Of particular seriousness is the snatching of the rights of orphans and the weak. Rebellion against the state falls under the same crime.

Adhering to and promotion of moral values in society is intrinsic to Islam and the home is the basic unit of society. This is the place where Muslims should be able to demonstrate their adherence to Islamic values: through love; kindness; forgiveness and forbearance and mutual support to parents, siblings, spouses and children. Unfortunately, this is also where the failures are most visible, with obviously damaging consequences.

It would be worth measuring our individual selves against these criteria to identify the reasons for our collective failures. Are we fulfilling our moral agency?

The writer is a freelance contributor with an interest in religion.
Source: Moral agency
Published in Dawn, November 6th, 2015

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The world is changed by your example, not by your opinion !

AMIN VALLIANI
WHILE comparing present-day man with his ancestors, we find a marked difference in the way of living and being. In the past man’s life was largely simple, unostentatious and dependent on nature. Most people used to live in a rural set-up, close to each other with a passion to help one another. Their life was characterised mostly by ethical values. In contrast to the past, modern man is largely materialistic. After years of development and growth, he has changed tremendously. He has changed not only in his way of living, but in his thoughts, habits, behaviour, character and outlook as well. Present-day man is more concerned about his material well-being, and acquiring money seems to be the most dominating factor of his existence.

This has stimulated society and abetted it in living amidst the pandemic of corruption, philistinism and rogue competition. Many of this generation are finding difficulties withstanding the pressure of materialism, thus forsaking what has been valued in the past. Islam does not disapprove of development and a good quality of life. It encourages and guides us towards holistic development. It wants our today to be better than our yesterday. This means that every individual should develop his material life, alongside the spiritual and ethical sides of human existence. But what is worrisome is the lopsided development of today that focuses only on material wellbeing. There is a constant slide of essential ethical values, which are supposed to govern the inner and outer aspects of life. Many want to become rich overnight; they resort to illegal means of acquiring wealth forgetting that the Quran says:

“And eat up not one another’s property unjustly, nor give bribery to rulers, that you may knowingly eat up a part of the property of others sinfully” (2:188).

These people do not follow the natural course of hard work, discipline and other social values. They forget the principle which says that success does not come overnight; it comes in instalments, bit by bit until the whole package is given out.

It is very unfortunate that our society is caught in the whirlpool of all-pervading anomie. We find black sheep in the noble professions of doctors, lawyers, teachers, engineers and builders who have made their foremost aim in life to collect as much money as possible by whatever means they can. They ignore the nobility of their professions just for this transient material life. Recently, we heard that many restaurants used outdated and unhygienic material in preparing food for their clientele. Butchers reportedly sold the meat of dead animals while in other instances students got degrees without appearing in exams and pilots went on strike with some controversial demands. Many businessmen get ill-gotten money through the evasion of taxes, black-marketing, smuggling, and other questionable means. This ubiquitous corruption corrodes the moral fibre of all strata of society. The excessive fondness for money and heavy attachment with the material world leaves little room for spiritual growth. Nobody finds private moments to pray with concentration. At the social level, this lack of moral scruples undermines the application of Islamic values. Ill-gotten money disturbs families, societies and communities, creates a gap between husband and wife, causes friction among brothers and demeans the value of self-sacrifice, empathy and altruism.

No doubt money is a fundamental requirement of life. No one can live without money but moderation in seeking wealth and living within ethical parameters helps one to be contented, rather than living like a king on a gold throne without inner peace. Money acquired through illegal means cannot provide satisfaction. It soon disappears into the air, imposing immense unhappiness, worry and frustration. It is ironic how wealth can produce dissatisfaction and disillusionment in hearts. Muslim history proves that the Holy Prophet (PBUH) ruled the state of Madina but lived a life of moderation. He gave us the religion of Islam for all times to come. Its value system is valid for the present, past and future and it is the collective responsibility of society to preach and propagate the eternal values of Islam. ‹ An important Islamic value is that one should not live for oneself alone, but work for the larger good of society. A person works hard for certain purposes — including social and national. This is the commitment one should have to whatever he/she is pursuing. The present generation seems to be a ‘me’ generation working for only oneself and not for others. This generation needs to be sensible about money and realise it is not the be-all and end-all. One can buy medicines with money, but not health; one can buy goods, but not inner peace, sleep and tranquillity. Similarly one can buy a beautiful home, but not spiritual harmony, love and affinity within the family. So money should not be given value that it does not deserve.
valianiamin@gmail.com
Published in Dawn, December 4th, 2015

http://www.dawn.com/news/1224085/materialisms-lure

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

THE phenomenon of cults exists in most religions and has been the focus of much academic research; however, its classification is negligible in our society. When we hear stories of religious exploitation of the vulnerable then what we are mostly likely witnessing is cult phenomenon. ‹ While there are genuine religious guides who offer a transparent exposition of faith and are regarded accordingly in the mainstream, cult leaders comprise charismatic individuals outside the mainstream who claim to uniquely possess ‘special knowledge’ and who use deceptive methods to develop their following

A deliberate concealment of core beliefs until one is very deep inside the group and a staunch mind-controlling environment that alters reality distinguishes cults from mainstream religion. Once someone joins a cult, then it profoundly affects his or her relationships with family and friends, for then one’s existence is meant for the group.

Cult leaders are adept at manipulation. Reluctant to appear on camera (other than their own), they are adorned not only in a pious garb, but also employ dramatic stage persona. They enthral audiences, and once the show is over they return to their true selves backstage. Unknown to many, their hawks keep a watchful eye on visitors. Their ideal prey includes the wealthy and well-connected who are religiously not that well-versed. Spoiled youngsters are perfect clientele, as are middle-aged women who may be having problems at home. Youngsters from dysfunctional families and those who have suffered personal bereavement are particularly vulnerable to cult recruitment. Membership recruitment is carried out through misleading advertisements and by word of mouth, as well as the internet, to lure individuals to an indoctrination session disguised as a religious (lecture). Endorsement from celebrities is also a common marketing ploy. High-ranking officials are prized possessions as followers, because when the time is right their influence will be put to use. The cult always has two sets of teachings — one for the public, and one for the private. Disclosures about ‘special’ knowledge are gradual.

Phobia indoctrination instils the belief that a calamity will befall one if one becomes a turncoat and acts as a strong retainer. Any record of ‘special’ beliefs is avoided and any earlier versions with lacunae are silently withdrawn from circulation. Many local cults should not be seen as registered bodies with audited accounts, but ones which operate out of private residences. In the confines of private homes, members are gradually introduced to supposedly esoteric interpretations and an elitist mindset which paints everything in black and white. Those inside the group are the ‘saved’ while all those on the outside are the ‘damned’ is the ever-prevailing mindset in an environment where debate is stifled. Critical voices are deliberately suppressed and those expressing them are gradually shown the door. Former members are shunned and existing members are discouraged from keeping any contact with them. However, fortunately there are numerous Quranic guidelines that prevent us from falling into the trap of cults.

They caution: “...There is among them a section who distort the Book with their tongues. You would think it is a part of the Book, but it is no part of the Book; and they say, ‘That is from Allah’, but it is not from Allah. ...” (3:78) alerts us to the presence of deceivers. Also, the phrase ‘Yasalunaka’ literally ‘They question thee’ — replete in the Quran — proves that the Prophet (PBUH) never discouraged questions. Reason is never to be suspended because “...We have certainly made clear to you the signs, if you will use reason” (3:118).

We are also warned about blind following in the Holy Book as the Day of Judgement will be: “When those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment. ...” (2:166). No mortal is beyond accountability as “Then We will surely question those to whom [a message] was sent, and We will surely question the messengers” (7:6) while coercion in all forms is ruled out because “There is no compulsion in religion. ...” (2:256). Moreover, there are to be no secret teachings because “...Those who hide our revelations and guidance after We have made them clear for people in the Book, they are those on whom is the curse of Allah. ...” (2:159).
Those with financial ambitions are immediately disqualified because one is to “Follow those who do not ask of you [any] payment, and they are [rightly] guided” (36:21).Instead of believing everything that ‘religious’ personalities tell them, Muslims owe it to themselves to study the Quran.
People should conduct thorough enquiries about religious solicitations aimed at them, being on the lookout for the distinguishing features of cults.
Published in Dawn, January 1st, 2016
http://www.dawn.com/news/1229942/danger-of-cults

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

Final journey

WE are here for a short duration in eternity. Sooner or later, every human being is to die as the Holy Quran says “Every soul shall taste death, then to Us will you be returned” (29:57).

With death, the connection between the human soul and body terminates, the soul takes its own flight while the body requires disposal in the shape of burial or cremation. Burial is used by the major Abrahamic religions, Judaism, Christianity and Islam. According to some sources, the tradition of burial in Islam is based on an event, as described in the Quran, when a son of Hazrat Adam killed his brother. As per the Holy Book, Allah sent a crow who scratched the ground to show him how to hide the dead body of his brother. Therefore, different Muslim communities bury their dead according to their specific culture and traditions.

The death of any family member is a sombre occasion but the untimely death of any member in some tragic accident is all the more poignant. At this point, the bereaved family needs not only soothing words for their grieving hearts but also practical help to arrange the burial.

Families need succour in their hour of grief.
Imagine a family who loses a loved one all of a sudden. The family knows nothing about the burial procedure; it needs succour in its hour of grief, to acquire a burial space in an already saturated graveyard. Though the graveyard is owned by the local government, dealing with the gravedigger is an ordeal one must pass through. Besides, arranging for a hearse, fixing time for the funeral procession and receiving condolences from visitors all make the tragedy more taxing.

In addition to the above, the family has to complete legal formalities such as the death certificate; it has to ask someone to bathe and shroud the body. This requires extraordinary skill, so the entire family and its friends have to contribute for the orderly performance of all rituals and the burial itself.

On such an occasion financial concerns are also critically important, especially for poor or middle-class families. They have to draw money from all sources in order to arrange for a decent burial. Sometimes borrowers remain indebted for a number of years.

In rural areas, some families bury their dead in their ancestral graveyard while others use some corner of their fields as a graveyard. In major cities and towns, government-owned cemeteries are used but they are in a messy condition.

Every major city of Pakistan has witnessed an enormous growth of population over the last few decades. Different private groups of builders and contractors have come up with different housing projects, township schemes and high-rise buildings to meet growing needs. But no plan to establish public graveyards seems to be in sight. Presently, government-owned graveyards are infested with anti-social elements/mafias who charge exorbitant rates for grave spaces, digging and burial rites.

Nowadays, it is not easy for a bereaved family to undertake all such burial-related activities singlehandedly without the help of relatives or neighbours. Though many people stand with the bereaved family in their hour of grief, sometimes people are too hesitant to come forward to actually help in the process of bathing, shrouding and burying the dead.

There is a dearth of professionals who can carry out activities leading to a decent burial in a respectful manner and to the satisfaction of the bereaved family. Sometimes, the family makes urgent calls to various corners seeking help to arrange funeral services such as bathing the body, shrouding it and then reciting and performing certain rituals like namaz-i-janazah, fateha and dua, watering the grave, laying wreaths and burning incense over the grave etc before saying their final goodbye.

Due to urbanisation and modern lifestyles, people live in small apartments where it is extremely difficult to bathe the dead body. Besides, few are fully competent and aware of the specific procedure of bathing the dead as required under Sharia.

Keeping in view the difficulties faced by bereaved families, some rethinking at the government level is the need of the hour. The government should not allow anti-social elements to hold the bereaved families hostage to their strange ways. The authorities may think of devolving/outsourcing the management of cemeteries to approved NGOs by making them responsible to help bereaved families. The government may also arrange funding to help the poor and needy in discharging their responsibilities connected with the last rites.

There are certain organised communities in Pakistan who have built purposeful, fully equipped rooms; they provide coffins and other burial material to help bereaved families in their hour of grief. They have their own community-based cemeteries where one can find centuries-old graves along with the record of their burial. They can be helpful in devising official plans for such services for the public at large.

The writer is an educationist with an interest in religion.

Source: Final journey
Published in Dawn, July 15th, 2016

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The world is changed by your example, not by your opinion !

The ‘parting gift’

NOTWITHSTANDING clear assertions on the emancipation of women in the Quran, successive regimes in Pakistan have failed to recognise or enforce the same. The available legislation pertaining to women is mostly penal in nature: the laws seek to protect women against violence, abuse and other evil customary practices.

Their enforcement is, however, abysmally weak. So weak, that in practice, they are almost non-existent. In a study conducted by the Aurat Foundation last year, it was revealed that penal provisions prohibiting forced marriages, minority marriages and depriving women of their right to inheritance through fraudulent/ deceitful means, are unknown to police officials and investigators/ prosecutors. As regards awareness amongst women about these provisions, the situation was found to be equally deplorable.

A law about women empowerment is the Islamic law of inheritance, which is based on Quranic text. This law was enforced in 1937 in the Indo-Pak subcontinent. After independence, the Muslim Personal Law (Sharia) Application 1962 was adopted in Pakistan. Its practical implementation, though, remains abysmally low; not even 10pc women receive their share. The maulvis cried hoarse when the Punjab government enacted recently penal legislation to protect women against violence and called for enforcement of Sharia in the country. But they remain mum about the implementation of Islamic law aimed at the emancipation of women.

The Islamic law on female right to inheritance, coupled with her right to dower and maintenance, is a shining example of according high socio-economic status to women. It remained unparalleled for centuries in global history. Even the most advanced civilisations could not match it. The British woman had no legal status or right to share in inheritance till the 20th century. They practised the principle of ‘primogeniture’, where the eldest son acquired the entire estate of his father.

Women are denied their rights despite assertions in the Quran.
Further, under the principle of ‘coverture’, the married woman had her legal personality subsumed into the husband. Thus she could not sue or be sued except through a male family member. Alas, despite the categorical assertion in Quran — the primary source of Islamic law — women continue to be denied their legitimate rights.

The Islamic principle of mata’a (parting gift) to a divorced wife, enshrined in the Quran, goes unnoticed. The Quranic text (Surah Al Baqarah, verse 236) is most emphatic: “There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (a suitable gift), the wealthy according to his means, and the poor according to his means; a gift of reasonable amount is due from those who wish to do the right thing.”

This is followed by verses 240-241 as follows: “Those of you who die and leave widows should bequeath for their widows year’s maintenance and residence; but if you leave (the residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in power, Wise. For divorced women maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.”

In Surah Al Ahzab, verse 49, it is ordained: “O Ye who believe! When ye marry believing women, and then divorce then before ye have touched them, no period of ‘iddat’ have ye to count in respect of them: So give them, a present, and set them free in a handsome manner.” Quite obviously, mata’a is a Quranic principle and is obligatory. It is payment due to a divorced wife and is separate from her right to dower or maintenance. The quantum of mata’a can be fixed, in keeping with the facts of the case, taking into account the duration of marriage, circum*stan*ces of divorce and financial status of the husband, etc.

There are examples of recognition and practice of this principle in the Muslim world. Mata’a is paid in the form of cash, kind, apparel, maintenance money and residence. Certain states enforced the command through legislation by giving ownership of the house in occupation of the wife at the time of divorce. The obligation is enforced through legislative enactment by Egypt, Malaysia, Tunisia, Morocco, Jordan, Brunei, etc. Accordingly, appropriate provisions can be enacted in Pakistan through amendments in the Muslims Family Laws Ordinance 1961 and (WP) Family Court Act 1964.

A decade or so ago, a draft to this effect was proposed by the Law and Justice Commission of Pakistan. Regrettably, the Council of Islamic Ideology opposed the draft law, arguing that the husband is not liable for any financial liability beyond the period of iddat. But based on Islamic principle and practices in several Islamic states, the draft law was approved nevertheless by the commission and forwarded to the government for implementation. It is still awaiting implementation.

The writer practises law in Islamabad and served as secretary, Law & Justice Commission of Pakistan, director general, Federal Judicial Academy and registrar, Supreme Court of Pakistan.

Source: The ‘parting gift’
Published in Dawn, July 29th, 2016

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The world is changed by your example, not by your opinion !