Not divine vengeance


By Jafar Wafa

Was it the vengeance of a just and benevolent God who is angry with men, women and children 'tainted with sin,' revelling in the tourist resorts on the warm and hospitable beaches washed by the Indian Ocean's waves? Those who are religiously inclined may be asking themselves if the tsunami havoc of last month that claimed 150,000 lives or more was a re-play of the pre-historic deluge of Noah.

Nothing can be more preposterous than such a thought. This is not the first case of a natural disaster of this kind in recorded history when human failings were not the remotest cause and where the elements of nature alone were the agents of destruction and devastation - earth's primeval plates under the bed of the ocean shifting and swerving, thereby prompting the otherwise calm waters to rise like an enraged giant waking from deep slumber. Earthquakes, cyclones, inland river floods and volcanic eruptions have caused worse disasters in the past.

All rational minds will view these natural disasters not as cases of God's fury but implementation of the Divine law of ecological balance of which modern man, at this stage of intellectual development, has become aware and at a time when ecology has acquired the status of a science devoted to the study of plants, animals and humans in relation to the environment.

But natural disasters on this scale have been, through the ages, seen in a different light by sages. Buddha (563 BC), after receiving 'enlightenment' in the wake of a protracted period of penance and meditation, concluded that the world is evil and human life basically unhappy because of carnal desires in every soul. Seeking 'nirvana', or extinction, by renouncing the world was the recommended recipe.

Buddha's contemporary, Zoroaster of Persia, in order to reconcile the goodness of God with the ills and pains of actual life, bifurcated God, function wise, Ormuzd, concerned with things good and noble, having a fleet of angels of virtue; and Ahraman, concerned with things evil and bad with an equally large fleet of angels of vice. This is how he explained the dualism in nature.

In Greece, the land of philosophers and sages, Pythagoras, a distant contemporary of Buddha and Zoroaster, also sought to explain this duality by postulating that the sources of good and evil were separate. But since, like Buddha, he too did not believe in God and the after-life, he thought that every soul had to atone for his/her sins and vices in this world, through a process of transmigration an unending chain of births and rebirths.

Hinduism, which was later introduced in India by Aryans after occupying that country in sixth century B.C., the period when the preachings of Buddha, Zoroaster and Pythagoras, had gained sufficient currency in the Middle East and Central Asia, rests on the dogma of 'Awa-Gawan' or endless arrivals and departures of soul, i.e. an interminable cycle of births and rebirths till the attainment of 'mukti' or salvation.

Also, a kind of trinity of supreme gods became the main plank of the Brahmanic theology - Brahma being the creator, Vishnu the preserver and Mahesha, the destroyer.

According to the Quran, Allah, the one and only God, has declared that "no calamity befalls but with His leave" (64:11). Thus, calamities and miseries and misfortunes that afflict mankind are traceable to the Almighty's inscrutable grand design and are the natural consequence of the divine laws governing the smooth functioning of the universe until the apocalypse, or Qi'amat, occurs to destroy the existing system and erect a new order to dispense justice - rewarding resurrected humans for good deeds performed on earth and punishing them for bad deeds within the external framework provided to each individual and his/her in-built and inborn capacity.

One has to bear in mind that, according to the Quran, human beings have been "created in affliction" (90:4) and that "every soul must taste death and will be tried with evil and with good (21:35) and, finally, "this life of the world is but a pastime and sport, life hereafter being the real life" (29:64).

These cryptic hints paint a complete picture of the present world, peopled by "weaklings" (4:28) facing "affliction" but not tainted with "original sin" transmitted, supposedly, by the first parents, who incurred God's displeasure right after their creation in their primordial abode.

According to Islam, the question of atonement for any kind of sin in the present world does not arise nor any kind of punishment from above, in the form of a calamity or natural disaster, is due in the present life.

Past cases of punishment meted out to citizens of "evil" city-states, who were repeatedly warned by local prophets sent by God, are a part of ancient history.

So a Muslim who believes that the ills and afflictions of the present life are not worth worrying about in a world unabated by ephemeral mortals are likely to treat natural disasters merely as a chance happening for people to die the inevitable, pre-ordained death, which is the passage to face one's Maker in the next everlasting world.

But those who think that all the misery, suffering and affliction seen around in this world are a picture of the divine scheme of gruesome retribution and punishment, then any effort to alleviate human sufferings will not be a noble act of charity and a humanitarian step to help fellow human beings in their hour of distress. It will, according to them, be a criminal act of intervention in the dispensation of divine justice.

Preaching by example

By Haider Zaman

The most effective way of convincing people about the credibility of a message could be by appealing to their conscience. The Quran highlighted the same fact when it said "O prophet, invite to the Way of your Lord with wisdom and excellent preachings and argue with the people in the best possible manner" (16:125).

Appeal becomes most effective and convincing when the person conveying the message is himself worthy of credit. And that is why Allah in His wisdom chose both the methods. The Quran laid emphasis on this aspect while the person conveying the message met all the requirements of credibility. "Allah knows best where and how to carry out His mission" (6:124).

Muhammad (peace be upon him) who was chosen for conveying the message of Islam had neither been given any miracles nor he had any knowledge of the unseen. As the Quran said "Say (O Muhammad) to the disbelievers: I say not unto you that I possess the treasures of Allah nor that I have the knowledge of the unseen: I say not that I am an angel. I follow that which is revealed to me" (6:50).

All that he had besides the message and his faith was his own conduct, the conduct of the highest order indeed. As the Quran said "Verily you stand on an exalted standard of virtues" (68:4).

And it was this conduct that complemented the credibility of his message which ultimately resulted in the successful accomplishment of his mission. Some of the salient features of his conduct were:

Honesty and trustworthiness: Even before he announced his commissioning as the Prophet of Allah, Muhammad (peace be upon him) was very popular for his honesty and trustworthiness so much so that he used to be called by the name Amin (trustworthy) by the people of Makkah. None of the chieftains of Quraish ever said that he did not believe Muhammad because he was dishonest or not worthy of credit.

The main argument that his arch enemy Abu Jahl used to put forward in this connection was that while his own and Muhammad's clans had so far been at par with each other in all virtues and doing of good deeds, then why should there be a prophet in one clan and not in another.

Trustworthiness was the main reason for his employment by Hazrat Khadijah. It was also because of his honesty that any one who knew him closely accepted his message without asking for any proof.

In spite of being the ruler of the whole of Arabia, he left no wealth or property to be inherited by his heirs except what was hardly sufficient for the sustenance of his wives.

Steadfastness: If we have to list the causes of the success of Muhammad in his mission, steadfastness could be second in the order of importance. The first of course was the strength of his faith.

He endured all kinds of pressures put on him and the hurdles created in his way. People threw rubbish on him, spread thorns in the streets through which he sued to pass, had social boycott of his family for full three years but he was not deterred.

He remained steadfast and inspired his companions with the same spirit. Steadfastness by itself could be the proof of the fact that what the person is standing for is true.

Kindness: This was another important feature of the conduct of the Prophet. He pardoned the murderer of a suckling baby of his family i.e. the Prophet's family. He pardoned the Jewish woman who tried to poison him as a result of which one person died and the Prophet himself was partially affected.

He pardoned Wahshi at whose hands Hazrat Amir Hamza was martyred in the battle of Uhud. And he granted general amnesty to the people of Quraish who had let loose all kinds of atrocities on him and his followers for full thirteen years and finally compelled him to migrate to Madinah and fought several battles with him thereafter.

After the conquest of Makkah when the Prophet asked the people of Quraish if they knew how he was going to treat them? They replied with one voice "yes, you would treat us with kindness, because you are kindhearted and are the son of a kind brother."

The Prophet uttered the same words which Hazrat Yusuf had uttered while pardoning his brothers, and granted amnesty to all. As may be seen, it was the kindness of the Prophet in which even his staunch enemies had so much faith that they invoked it in order to seek amnesty.

Wisdom and vision: The Prophet had no formal schooling or education yet he possessed an extraordinary degree of wisdom and vision of which the treaty of Hudeibya could be one of the best examples.

Although apparently seen as a sign of weakness, as it allowed greater number of concessions to the people of Quraish compared to the number of concessions allowed to the Muslims, it proved to be a boon in disguise for the Muslims.

The deadlock and war-like situation between the Muslims and the people of Quraish that persisted for years had not served any useful purpose.

The treaty of Hudeibya provided an opportunity to the people of Quraish to see with their own eyes the lifestyle, pattern of behaviour and the habits that the Muslims had developed within a span of six years.

According to one estimate, the number of converts to Islam during the two years of this treaty was more than the total number of converts till the date of its signing. That's why the Quran termed the treaty as a victory (48:1).

The said treaty, among other things, conveys some important messages to the modern world. One is that the channels of communication should always be kept open, even with the enemies.

The other is that dialogue, based on the principle of give-and-take, could be the best way of resolving even the most thorny issues between the contesting parties. The third is that egoism shall not be allowed to mar the process of dialogue.

And the fourth is that covenants even made with enemies, must be honoured and fulfilled. In fact, Makkah would not have been conquered so easily and without any bloodshed if the treaty of Hudeibya had not been signed.

Unfortunately, some of the critics still portray the Prophet as a war monger. This impression is based mainly on the number of battles fought by him. But they ignore the basic fact that all the battles fought and expeditions sent by him were either against aggression, threatened or actual, or oppression.

During the first thirteen years of his life as Prophet, he was subjected to worst possible oppression and when he migrated to Madinah, he was subjected to aggression from all sides while his followers remaining in Makkah continued to live under the yoke of oppression.

It was here that he was permitted to fight against both aggression and oppression (22:39) (4:75) but subject to the conditions that he would not exceed the limits (2:190) (16:126) and if the enemy inclined to peace, he too had to do so (8:61).

Nothing can be more preposterous than labelling a person, who fought throughout his life against aggression and oppression and that too within well defined limits of fair play, as a war-monger.

The way the Prophet dealt with his worst enemies when he was in an advantageous position, as mentioned earlier, speaks of nothing but kindness of the highest order. He of course displayed requisite degree of promptness, vigilance and valour when there was need for it in the objective conditions.

Balanced approach: In spite of being the exponent of the spiritual message of the highest order, the Prophet never detached himself from worldly affairs. He gave requisite time to prayers and other rites and rituals as well as to the worldly affairs.

He acted as a Prophet, as a mentor, as a reformer, as a ruler, as a general, as a judge, as a companion, as a husband, as a father and as a neighbour at the appropriate time and fulfilled all the obligations arising out of these positions and relationships. That's why the Quran says "Verily in the Messenger of Allah you have ideal example (of conduct)" (33:21).

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Preaching by reasoning

By Haider Zaman

The Quran says, "O Prophet invite to the Way of your Lord with wisdom and excellent preachings and argue with the people in the best manner"(16:125). In this way the Quran not only emphasized the use of the best possible substance but also the application of best possible method.

While taking its message across, The Quran further says "and do not dispute with the people of the Book except in the best manner, save with those who do wrong, and say to them, we have believed in that which has been sent down to us as well as in that which has been sent down to you. Our God and your God is one and to Him we have surrendered (as Muslims)" (29:46).

The Quran also tells us what kind of substance and what kind of method we should use while preaching and arguing with the people. The common points of faith are belief in the existence and Unity of Allah, belief in their scriptures and belief in their Prophets as the Messengers of Allah. The method to be applied according to the verse should be by taking a start from the common points of faith.

On the other hand if a start is taken directly from the points in dispute, it will have negative effect. That's why the Quran lays emphasis on the use of best possible substance as well as the application of best possible method. All the letters sent by the Prophet (peace be upon him) to the Christian heads of states and tribes started with stressing the common points of faith.

In this connection the Quran cites an excellent example as to how one point of common faith can arouse sympathies towards each other. When the Romans who were Christians but believed in the Unity of Allah were defeated by the Persians, the Muslims of Makkah got very disappointed.

The people of Quraish tribe started joking with them saying that in the same manner as the Persians defeated the believers in the Unity of Allah, they (the Quraish) too will defeat the Muslims whenever they fought with them.

During this period, a few verses of Surah Ar-Room of the Quran were revealed which predicted that very soon the Romans will emerge as the victors and on that day the Muslims will rejoice (30:3,4). And the Romans did emerge as victors within a short span as predicted by the Quran.

The best way to preach is by reasoning as explained by the Quran with reference to the way Hazrat Ibrahim tried to convince the people about the authenticity of his message.

Hazrat Ibrahim had to deal with people professing different kinds of faith. Some of them took stars as their gods, some took moon and some took the sun as their gods and worshipped them.

To those who worshipped stars, he said that the star was his god when he saw the star in the night. But when in the morning he found that no star was visible anywhere he said how could he accept an object as his God which was apt to set.

Then to those who worshipped moon he said that the moon was his god when he saw it in the night. But when the moon disappeared in the morning, he exclaimed that surely one was likely to go astray without guidance from Allah. And finally to those who worshipped the sun, he said that the sun was his god which was the most powerful of all when he saw the sun in the morning. But when the sun disappeared in the evening, he said to the people that he was free of their guilt of associating partners with Allah.

Thus, in each case, Hazrat Ibrahim accepted the version of the concerned people first but rejected it subsequently when he came to know about its fallacy on the basis of solid proof. That's why about the method so applied the Quran says "that was the reasoning about Us that We gave to Ibrahim (to use) against his people"(6:83).

In addition to the above, the Quran tells us about many facts and realities that can be used as substance in order to make such arguments more meaningful. The first instance that can be quoted in this connection could be the existence of harmony in the creation, a fact that cannot be denied on any score whatsoever, about which the Quran says "He raised the heavens high and set the balance"(55:7).

According to the verse, after the creation of all the stars, planets and other celestial bodies, Allah placed them in proper order so as to maintain the requisite degree of equilibrium and balance.

As the Quran says "the sun must not catch up the moon, nor does the night outstrip the day. Each one is travelling in an orbit with its own motion"(36:40).

It says again "Have they never looked up to the sky above them (and observed) how We made it and adorned it and there is no flaw in it"(50:6). It further says "such is the artistry of Allah Who arranges all things in perfect order"(27:88).

That's why the renowned scientist Einstein said "God reveals himself in the harmony that exists in the creation". According to Martin Lings "harmony is the imprint of Oneness upon multiplicity and the Quran draws attention to that harmony for man's meditation.

Another fact worth quoting in this connection could be the creation of the universe itself about which the Quran says "do the non-believers not see that the heavens and the earth were joined together, then we separated them"(21:30). The Arabic word "fataq" occurring in this verse implies separation by force or as a result of split or explosion.

The modern science has now found that originally the entire universe was a gaseous mass consisting of hydrogen and a certain amount of helium gases that was slowly rotating to which also there is a clear reference in the Quran (41:11).

After condensation and contraction, it turned into a super dense agglomeration of matter and finally got split through what the scientists call big bang. The fragments so separated from one another took the shape of billions of galaxies comprising stars, planets and other celestial bodies. This fact is further confirmed by another Quranic verse which says "I seek refuge with the Lord of Dawn (falaq)" (133:1).

The Arabic word "falaq" implies that which comes into being as a result of split or explosion. That's why in another Quranic verse (6:96), the word "faliq" from the same root, has been used for the daybreak from the darkness (Dawn) which obviously occurs through a split, when the sun-rays pierce through the darkness of the night.

In this way, many other facts and instances narrated in the Quran can be used as the basis of arguments in line with the Quranic verse (telling the Prophet) "Say thou I do invite unto Allah on evidence clear as the seeing with one's eyes"(12:108).

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Predestination in perspective

By Jafar Wafa

Predestined and predetermined are all those phenomena which owe their happening to God's creative power - the existence of planets and stars with their smooth and frictionless orbiting in space, sprouting of plants and trees and sustenance of life in all its forms on earth, and their ultimate destiny.

There are clear statements in the Quran to the effect that "having created every thing God has determined its measure and span" (25:2). Also that the sun (or the entire solar system) is moving towards its destination as determined by the Mighty and the Wise, and that the phases of waxing and waning of the moon too have been determined by Him" (36:38-39).

Many such references can be quoted here in regard to determining the movement of wind and falling of rain and occurrence of events, trivial or grave, "wet or dry" (Ratb-o-Yabis) by God.

The cosmologists and physicists working in the American space agency NASA have discovered recently that the whole fathomless universe is drifting but what force is causing this drift and movement is not determinable as it is beyond perception, defies all calculations and is, in one word, incomprehensible.

These "blind" men, who lack the eyes to see that force, have called it the "Dark Energy". The Being that has created the universe with the brightest and ever-burning lamp can be called anything but "Dark Energy".

The Bible begins with the phrases: "God said let there be light and there was light." So, light is the first manifestation of God's creative power. The Quran describes Allah as the Light of the heavens and the earth ... Light heaped upon light! (24:35).

Leaving the "Dark Energy" question to be, hopefully, analysed by the scientists who might see the light in some distant future, what concerns us here is the fact that God's predetermined plan can neither be anticipated nor easily comprehended unless guidance is sought from cryptic hints and suggestions dispersed in the Divine Scripture.

The issue of predestination (or fate, as commonly understood) has been set forth in the Almighty's own words in the Quran thus: "No disaster befalls in the earth or in your own selves but it is already recorded in a Book before it is brought into being. So, you should neither grieve for the sake of that which has been taken away from you nor exult (or boast) because of that which has been given to you." (57: 22-23).

This ayat perhaps indicates that the Divine intention is to inculcate in individuals and nations the notion that since every event, happy or unhappy, is predestined before its actual happening, no one should lose heart and feel sorry if something unsavoury or grossly hurting happens.

Instead, one should console oneself that it happened for no fault on one's part but because of God's inscrutable plan. And, similarly, no one should lose one's head and feel proud if something encouraging or extraordinarily creditable comes one's way.

Let us turn again to the Quran and see how it inspires confidence and steadfastness in the face of adversity and trying circumstances, instead of feeling dejected and resigned to one's fate.

It affirms that "no one can ever die except by Allah's Will ... and that many a Prophet had with them a number of devoted men who fought and did not flinch and slacken, because of what befell them in Allah's way, nor were they weakened, nor were they brought low" (3: 145-46).

According to Quranic teachings, belief in predestination and fate (karma in Hinduism) is as valid as belief in man's free will. It is only human beings, among earthly creatures, who are privileged to exercise their free will - the option to take this course or that course with full consciousness of the consequences. There is no pressure, physical or imperceptible, to do or not to do a thing.

The Quran comments on this freedom and exercise of free will, by referring to the patent plea of the idolaters of Arabia, during the time of revelation, that it was not their fault if they worshipped the idols because that was God's will.

The plea was rebutted by declaring that "Allah does not impose guidance by force" (6: 148-49). The wrongdoers of all sorts were also told in plain words that the Prophet (PBUH) was not such as a keeper over them nor was he responsible for them. (6: 107).

One more citation from the Quran on the subject of free will before we wind up the discussion. Those who had taken part with the Prophet in the battle of Uhud and fought in the outskirts of Madina to repel the attack launched by the pagans of Makkah, were feeling aggrieved as they had suffered a serious setback and had lost 70 lives.

Whereas the same enemy had suffered a humiliating defeat and had lost 70 men in the earlier battle of Badr and had retreated after leaving 70 captives.

In this situation, the revelation came to the Prophet to tell them that whatever happened, though with Allah's permission, was because of their own selves (disobedience of the Prophet's instructions, by some of them, regarding battlefield strategy, only for material gain). As for Allah, "He only wanted to know the true believers" (3: 165-66).

To sum up, belief in predestination is a direct corollary of belief in Allah's omnipotence, His supreme authority and ultimate decision in all matters, whatever their nature. Belief in free will granted to human beings is equally valid as, without it, the entire notion of crime and punishment, shared by all civilized societies, will lose its legitimacy and the whole edifice of accountability of each individual by society will come crashing down.

Also, the concept of good and evil deeds and reward and retribution in one's lifetime or after life, which is common to all religious systems, will become baseless.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Quran as a legal guide

By Sidrah Unis

The Quran, the ultimate book of divine guidance, addresses all those who desire to benefit from it. Its principles and teachings, which are valid for all times to come, govern the totality of human life in a wholesome manner. The following are mentioned in the Quran:

"...The Quran...a guidance to men and clear proofs of the guidance and the criterion...." (2:185). "... And We have revealed the Book to thee explaining all things...." (16:89)

"And certainly We have made clear for men in this Quran every kind of description...." (17:89). "And certainly We have set forth for men in this Quran similitudes of every sort." (39:27)

According to the subject, the laws given in the Quran can be divided into those which are concerned only with the spiritual aspect of individual life; that regulate men's relations to and dealings with one another; and those that not only concern the spiritual aspect of individual life, but also affect Muslim society.

When we talk of the legal significance of the Quran, in the western sense, we refer to the laws of the last two categories. There are about 70 verses on family law; an equal number on civil law; 13 dealing with evidence and oaths; 30 on criminal law; 20 discussing constitutional law, administrative law, and financial affairs of an Islamic state; and 25 on international law. Let us have a brief look at some of them.

International law: Deterrence: "And make ready for them whatever force you can and horses tied at the frontier, to frighten thereby the enemy of Allah and your enemy and others besides them, whom you know not - Allah knows them...." (8: 60)

Treaties: "... And break not oaths after making them fast.... You make your oaths to be the means of deceit between you because (one) nation is more numerous than (another) nation.

Allah only tries you by this. And he will certainly make clear to you on the day of Resurrection that wherein you differed." (16: 91, 92) War "And fight in the way of Allah against those who fight against you, but begin not hostilities. Surely, Allah loves not the aggressors." (2: 190)

Law of marriage and divorce: Maintenance of one's wife: "Men are the maintainers of women, with what Allah has made some of them to excel others and with what they spend out of their wealth...." (4: 34)

Dowry: "And give women their dowries as a free gift. But if they of themselves be pleased to give you a portion thereof, consume it with enjoyment and pleasure." (4: 4)

Maintenance of divorced women: "And for the divorced women, provision (must be made) in kindness. This is incumbent on those who have regard for duty." (2:241). Law of inheritance: "For men is a share of what the parents and the near relatives leave, and for women a share of what the parents and the near relatives leave... an appointed share." (4:7). (For a comprehensive description of shares, see 4: 11, 12, 177.)

Law of guardianship: "And give to the orphans their property, and substitute not worthless (things) for (their) good (ones), and devour not their property (adding) to your own property. This is surely a great sin." (4: 2)

"And test the orphans until they reach the age of marriage. Then, if you find in them maturity of intellect, make over to them their property, and consume it not extravagantly and hastily against their growing up.

And whoever is rich, let him abstain, and whoever is poor, let him consume reasonably. And when you make over to them their property, call witnesses in their presence. And Allah is enough a Reckoner." (4: 6)

Law of business transactions: Proof of contract: "... When you contract a debt for a fixed time, write it down... And call to witness from among your men two witnesses; but if there are not two men, then one man and two women... And have witnesses when you sell to one another...." (2: 282)

Performance of contract: "... And fulfil the promise; surely, the promise will be enquired into." (17:34). Measurements: "And give full measure when you measure out, and weigh with a true balance...." (17:35)

Law of crimes and punishments: Liability: "... And whoever goes astray, to its detriment only does he go astray...." (17:15). Vicarious liability: " ... And no bearer of a burden can bear the burden of another...." (17:15)

Theft: "And (as for) the man and the woman addicted to theft, cut off their hands as a punishment for what they have earned, an exemplary punishment from Allah...." (5:38).

Adultery and fornication: "The adulteress and the adulterer, flog each of them (with) a hundred stripes, and let not pity for them detain you from obedience to Allah... and let a party of believers witness their chastisement." (24: 2)

False accusation of unchastity: "And those who accuse free women and bring not four witnesses, flog them (with) 80 stripes and never accept their evidence, and these are the transgressors." (24: 4)

Homicide: "O you who believe, retaliation is prescribed for you in the matter of the slain...." (2:178). In an Islamic state, the Quran is the primary source of law. No legislature has any authority to override its rules, which are in the very words of God.

However, where laws given in the Quran cannot be repealed or annulled, there is no restriction on their re-interpretation or extending them to cases not expressly covered by them.

It must be noted that the Quran, despite the above-narrated facts, is not a code of law in the western sense. Whereas, the western codes comprehensively and completely address all the aspects of the subject of the code; the Quran, whose subject is humanity, in spite of its already mentioned claims, neither prescribes every possible rule regarding each aspect of human life, nor does it fully address every single sphere of the ever- evolving human activity.

The fact is, instead of giving the minutiae, the Quran only indicates the basic principles that lead men in a certain direction. Where it has laid down complete law in respect of certain issues, there are instances where it only gives an idea as to how a thing should be without defining any details. These details are left to be determined by the concerned authorities according to the circumstances.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Remembrance of Allah

By Haider Zaman

BELIEF in the Omnipresence of Allah is one of the basic ingredients of faith. It implies firm conviction that Allah sees whatever one does, hears whatever one says and knows whatever one has in mind anywhere all the time. The practical aspect of this conviction has been frequently termed as Zikr Allah in the Quran which literally means remembrance or active consciousness about the presence of Allah.

Remembrance of Allah has been rated above many other acts both by the Quran and Sunnah. The Quran says “salat surely restrains from doing evil and shameful acts but remembrance of Allah is the greatest (thing in life)” (29:45). And when the Prophet (peace be upon him) was asked whether he would rate remembrance of Allah above fighting in the Way of Allah he replied in the affirmative.

According to Abdulhah-bin-Umar, his father said that once he was sitting with the Prophet along with others that a stranger came and asked the Prophet what “Ihsan” could be. The Prophet replied “it could be to worship Allah as if you see Him and if you cannot see Him, yet He sees you”. And when he left, the Prophet told them that he was Jibraiel who had come to teach them their religion. (Muslim).

It could be an excellent experience if one is aware of the presence of Allah while praying. But otherwise too, such consciousness is highly valued by Allah. The Quran terms those persons as the favourites of Allah who, when they do any wrong, remember Allah instantly and seek His forgiveness (3:135) which obviously means that remembrance of Allah can have great value even if it occurs at times other than during the course of prayers.

Remembrance of Allah could be even more meaningful and effective, when there is some positive reaction or response to it. Thus one should remember Allah by saying Allaho Akbar or similar other words the moment Allah comes to his mind, and if he has done something wrong, repent over it and seek His forgiveness, or if he is doing anything wrong, stop doing it and seek His forgiveness or if there is any needy person within his sight, help him in whatever way he can and be grateful to Him for the good he has been able to do.

The Quran highlights two levels of submission to the Will of Allah which can also be treated as the two levels of human development in some contexts. One is when it says “In fact, the one who repents and does righteous deeds returns to Allah as he rightly should” (25:71) also called as the people on the right hand (56:8). The other level has been explained with reference to Hazrat Ibrahim which is total submission to the Will of Allah and doing of righteous deeds (4:125) also called as the people being foremost in the race (56:10).

Remembrance of Allah could be of utmost importance to the attainment of the above levels of submission. A person will repent over whatever wrong he does and vow not to do any wrong again only when it occurs to him that Allah has seen what he has done. Likewise, a person will comply with the guidance of Allah in whatever he hears, sees, does or seeks only when he has the presence of Allah in mind. The same awareness that restrains a person from doing wrong and evil deeds also impels him to do good and righteous deeds.

The Quran emphasises the need for remembering Allah in several ways. As it says “He is with you wherever you may be and sees whatever you do” (57,-4). Through one of the earlier revelations the Prophet was specifically advised to keep on remembering Allah even while performing ordinary duties (73:7,8).

It means that even if one is doing his normal or routine work he should do it as if he is doing it in the presence of Allah. In other words one should retain the sense of Allah’s nearness at all times. The Quran sums up the importance of Allah’s remembrance thus “if you remember Allah, He will remember you”(2:152).

Remembrance of Allah not only fosters the fear of Allah in one’s mind but also promotes patience, will-power and steadfastness at the same time.

It can have the most soothing effect on mind and can be of great help in controlling tension, wrath, frustration, worries and griefs. As the Quran says, “Verily in the remembrance of Allah do hearts find rest (satisfaction)” (13:28).

The person who remains conscious about the presence of Allah in whatever he does, says, seeks or thinks could be truly one of those about whom the Quran says that they will never have any fear nor will they be ever grieved (2:38,112). It does not, however, mean that no adversity or calamity will ever touch him. In fact, adversities and calamities will visit him as usual but inspired by his faith, he will remain so steadfast and endure any situation whatsoever with such fortitude that he will never have any fear nor will he be grieved.

The way the Prophet endured the loss arising out of the deaths of Hazrat Khadijah and Hazrat Abu Talib in the same year at a time when their presence he badly needed, could be the best example. That’s why the Quran says “in the Prophet of Allah you have the best example of conduct)” (33:21).

The Quran not only emphasises the importance of remembering Allah but also guides us in how to develop that tendency. If we have a look at our main prayer called salat, it will follow that it is primarily meant to reinforce and develop consciousness about the presence of Allah. It starts with Allaho Akbar and thereafter all the recitations, movements and postures thereof constantly call one’s attention to the presence of Allah. Even if a person commits slight mistake while offering salat all alone, he tries to rectify it although no one can see or sense what mistake he has committed. It is the conviction that Allah knows what has gone wrong.

Fasting is another ritual having more or less the same effect. The person in a state of fasting may be very hungry or thirsty, yet he avoids taking meals or drinking water even if he is all alone and there is no one to see or know what he is doing. It is only the belief that Allah sees what he does which impels him to avoid taking meals or drinking water. In fact, salat and fasting on a regular basis can be of great help in developing propensity towards the remembrance of Allah everywhere at all times.

Since remembering Allah creates direct rapport between the man and Allah, it could be more appropriate if the man directly invokes Allah (2:186) by calling Him by any of His specified names (7:180) as and when he repents over whatever wrong he does and seeks His forgiveness. Likewise,if he wants to call Allah for His favours or bounty, he should do it directly on the basis of His appropriate attributes like, His Generosity, His Mercy, His Graciousness or His Magnanimity.

There can be no better way of invoking Allah than by relying on His attributes which could also be reflective of one’s faith in the Quranic assertion that He is independent of all while all are dependent on Him (112:2).

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Rumour-mongering a sin

By Khalid Durrani

Rumor and scandal-mongering, miscommunication and misguidance are a serious menace in any society. Its negative affects become far more visible where people are not properly educated, and tend to believe whatever they are told.

Unfortunately, misguidance and miscommunication in the name of religion is very common in the societies where the faithful tend to believe everything, without being able to ascertain the truth.

Careful study of the Holy Quran and Ahadith (sayings of our Holy Prophet) reveals that making a statement without knowledge and also believing a statement without ascertaining the actual facts are forbidden in Islam.

Ayat 119 of Surah Al-Anaam says, "But many people without knowledge, mislead others due to what they themselves desire. Indeed, your Rabb knows best those who transgress."

It is in fact this desire of moulding the divine guidance to suit their own convenience, rather than moulding their own life to follow Allah's command, that certain people tend to split up the religion through miscommunication.

Ayat 159 of Surah Al-Anaam warns us against such people. "As for those who divide their religion and break up into sects; you have no part in them in the least. Their affair is with Allah. He will in the end tell them the truth of all that they did."

We must always remember that a serious responsibility rests on the shoulders of those who interpret Allah's command and convey it to the people. Only confirmed truth must be conveyed, without any other worldly consideration.

Ayat 6 of Surah Al-Aaraaf says, "Then shall we question those to whom our message was sent and those by whom we sent it." This is a clear warning that in the final reckoning, the guides and teachers will give evidence of their preaching the truth, and the wicked will themselves have to acknowledge the truth.

It will be like a court scene where the story is related, but the judge knows it all, even more than the parties can tell.

Allah has commanded us to always speak fair and never cross the bounds of decency. Ayaat 53 and 54 of Surah Bani Israel say, "And tell my servants that they should (only) say those things that are the best.

Satan in fact incites them to create (discord) between them. Satan is an openly avowed enemy to humans. Your Rabb knows better about you. He grants you mercy if He will or if He will, he punishes you." And you have not been sent as an advocate for them."

The above command refers to two situations: a. Even to your enemies you should speak fair: judgment belongs to Allah alone, for he knows all mankind best, and your personal knowledge is at best imperfect. Satan is always trying to divide mankind.

b. Amongst yourself also, you should not entertain suspicions, but speak politely according to the best standards of human speech. A false, or unconfirmed word may destroy all your efforts at building up unity, because the satanic forces of disruption are more numerous than the forces of unity.

Man should never, for a single moment, entertain a thought that would imply that he was wiser than Allah. Allah's knowledge is all embracing. If He grants mercy to some that you consider wicked or punishment to some that you consider righteous, it is your knowledge or your deductions that are at fault, not Allah's righteous plan.

Even the messengers and man of Allah are not sent to arrange or dispose of men's affairs, but only to teach Allah's message. Rumour-mongering has been condemned in the strongest of words in Surah Al-Noor.

Most of this is in the backdrop of an incident, which occurred, on return from the expedition to the Banu Mushtiliq in the year AH 5-6 relating to rumours about Hazrat Aisha (RA).

Ayaat 11 to 20 of Surah Al-Noor were revealed to condemn this act of scandal-mongering in the strongest of words. "It is a fact that those people who have come with this lie are from your community.

Do not consider this as bad for you, nay! it is good for you. The punishment for each one of them will be according to his sin. Most outspoken patron of the rumour-mongers will have the most severe punishment.

Whey did you not deliberate, when you heard the (rumour), you believing men and believing women, with good thought (that those accused are innocent)? They (believing men and believing women) should have said! "This (gossip) is clearly a lie. Had there not been Allah's grace on you and His mercy in this world and hereafter, then for (the profuse verbosity) in spreading this (rumour) you would have been seized by a severe punishment.

"When you spread (the rumour) through your tongues and through your mouths you started to say that of which you knew nothing, and you considered it to be a petty thing while with Allah it was a most serious affair. An when you heard it why did you not say, "It is not proper for us to talk about this. All praise to you, this is most serious slander."

Allah gives you an admonishment, "If you believe in Allah, you should never do such a thing again, ever, if you are momineen (true believing men and women). Allah clearly explains his reservations for you. and Allah knows, He is wise. Indeed for those people who love to spread scandal about people who believe, for them there is severe punishment, in this world and in the hereafter. Allah knows and you do not know" (Ayaat 11-20 of Surah Al-Noor).

The rumour-mongers and those who spread scandals have been declared as followers of Satan. Ayaat 221-223 of Surah Al-Shuara read, "Shall I inform you of people on whom Satans descend. They descend on every scandal-monger, sinner. (In their ears) they whisper heresy (rumour). And a majority of them are liars."

Scandal and slander of all kinds, specially, if emanating from persons you do not know, must be tested and the truth ascertained, before they are to be believed. Ayat 6 of surah Al-Hujrat clearly stresses this point, "Ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done."

Secret whispering is forbidden in Islam, except when required in the best interest of good and charitable deeds. Ayat 9 of surah Al-Mujadilah says, "O you people who believe! when you carry out whisperings in secret then it should not be whisperings to (excite people to) commit sin, and in hostility, and to (excite people to) disobey the prophets: but do it for righteousness and self restraint..."

The following sayings of our Holy Prophet (PBUH) are also relevant in this context. "When three persons are sitting together then two of them should not talk secretly, because this may be the cause for hurting the third person (Bukhari, Muslim, M. Ahmed, Tirmizi, Abu Daud).

"Two persons should not talk secretly, without permission of the third one, because it may hurt the third person" (Muslim).

The entire Surah Al-Humaza has been revealed to condemn the scandal-mongers. It reads, "There is woe for every scandal-monger, slanderer, backbiter, the one who is always finding fault with others; he who reckons that his possessions will always be with him. Nay, by no means! He will be thrown into "Hutama" where he will be shattered into pieces..."

In times of emergency, war or public unrest, thoughtless repetition of gossip can be extremely dangerous. If false, such false rumours may cause needless harm; if true, it may frighten the timid and cause some misgivings even to the bravest, because the other side of the story i.e. preparations made to meet the danger, are not known.

Thoughtless gossip, true or false, may also encourage the enemy. The proper course is to quietly pass on all news direct to those who are in a position to investigate it.

They can then sift it and take suitable measures to checkmate the enemy. To deal with news either thoughtlessly or maliciously is to fall directly into the snares of evil.

These guidelines are clearly available in the Holy Quran, in Ayat 83 of Surah Al-Nisa, which says, "When there come to them some matter touching (public) safety or fear, they publicize it.

If they had only referred it to the Apostle or to those charged with authority among them, the proper investigators would have tested it from them (direct). Were it not for the grace and mercy of Allah unto you, all but a few of you would have fallen into the clutches of Satan."

Let us all hope and pray that Allah gives us the moral and mental courage to desist from rumour-mongering, scandal- mongering, miscommunication and creating rifts among the Muslim ummah.

The writer is a retired commodore.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Sanctity of fatwa

By Qazi Faez Isa

A FATWA has been issued by a group of “58 religious scholars” belonging to “all schools of thought” against suicide attacks that target Muslims. The fatwa is further qualified to apply to mosques in Pakistan; and Palestine and Kashmir have been exempted.

A fatwa is an opinion of scholars on a religious matter. It is surprising therefore that the scope of the fatwa has been restricted. Without entering into the controversy about the issuance of a fatwa and the ability of those issuing it, Islam does not prescribe geographical limits, nor permits exemptions that are not ordained by Almighty Allah.

Close on the heels of the fatwa a spate of suicide attacks have taken place in mosques in Pakistan and neighbouring Afghanistan. If the object of issuing the fatwa was to deter suicide attacks in mosques, it has not served its purpose. Both Sunni and Shia extremists believe that the other is not a Muslim and can be killed with impunity. The fanatic finds a loophole in the artificial exemptions presented by ‘religious scholars’. The attacker may have stayed his hand if he clearly understood that the Holy Quran does not permit this murderous activity under any circumstances.

“Never should a believer kill a believer” (Al Quran 4:92). “If a man kills a believer intentionally, his recompense is Hell, to abide therein and the wrath and curse of Allah are upon him, and a dreadful chastisement is prepared for him” (4:93). Significantly these verses use the term ‘believer’, and not ‘Muslim’. Almighty Allah, through the Glorious Quran, forbids the taking of any life and even explains the reason for the injunction: “Nor take life, which Allah has made sacred except for just cause” (such as punishment for murder) (17:33). The sacredness of the best of God’s creations is such that: “Whosoever killeth a human being (anas) for other than manslaughter or corruption in the earth, it shall be as if he had killed all humanity” (5:35).

Suicide attacks kill and the attackers must be told in the clearest terms, with no apology, exception or excuse that they violate God’s law. Those taking upon themselves the onerous responsibility of explaining the Heavenly text should fear Allah before rendering opinions peppered with personal prejudices and politics. Palestine and Kashmir are dear to Muslims, and many others too, but neither is exempted from the injunctions of the Quran. A fatwa which introduces non-Quranic exceptions may lead a suicide bomber into drawing parallells with the repression and suffering of other people and be deluded into believing that the other sect is his persecutor. Thus justifying the killings.

Declaring the sanctity of mosques alone is another self- introduced limitation and against the clear Message. Muslims are required to safeguard all places of worship in which “the name of Allah is commemorated in abundant measure”, and in this regard the Quran makes specific mention of “monasteries, churches, synagogues and mosques” (22:40). The fanatical sectarian does not consider the place where the other sect prays as a mosque, and therefore the fatwa does not impede him.

Suicide bombers have no place in Islam. There are no exceptions. “O you who believe ... do not kill (or destroy) yourselves” (4:29). The sanctity of life is supreme. “Take not life; which Allah hath made sacred, except by way of justice and law: Thus doth He command you, that ye may learn wisdom” (6:151). “Nor take life, which Allah has made sacred” (17:33). The person who blows himself up commits crimes against God; murder, and that of destroying his own sacred life.

Just like destroying life is forbidden, the act of saving a life is commendable. “And if any one saved a life, it would be as if he saved the life of the whole people” (5:35). It is clearly incumbent on every Muslim to do everything in his or her power to stop potential suicide bombers. If a fatwa is to be given it must be clearly articulated and in accordance with the Quranic injunctions.

After the suicide bombing in Karachi’s Gulshan-i-Iqbal, a KFC outlet was set on fire and six people were burnt alive. The KFC arsonists were not some conspirators inimical to Muslims or Pakistan, but from amongst us. The agonizing burning-flesh-cries of the victims reach Heaven and call down justice. Who amongst the peddlers of hatred in that bazaar, is without sin? Inherited prejudice is professed, and from adherence to a sect it is a small step to preferring it above Faith.

The Holy Quran admonishes sect, division (firqah), dissension (fitnah) and groups (hizb). “...Do not be divided (tafarraqu) in religion” (42:13). “...And be not of almushrikun (hypocrites, dividers, polytheists). Of those who split up (farqawa) their religion and become sects, each sect rejoicing in that which is with it” (30:31 and 32). “And be not as those who divided (tafraqu) and differed (ikhtalafu) among themselves...” (3:105).

The path is clear, the pitfalls identified and consequences of disobedience foretold. “Say: ‘He has power to send torment on you from above or from under your feet, or to cover you with confusion in sects and make you to taste the violence of one another’” (6:65). Sectarianism destroys life and from the puddles of blood, gains further strength. The Sunni-Shia divide brings us to the brink of a pit of fire. “...And be not divided among yourselves, and remember Allah’s Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren, and you were on the brink of a pit of fire, and He saved you from it. Thus Allah makes His Ayat (signs) clear to you, that you may be guided” (3:1.03).

“Verily, those who split up (faraqu) their religion and break up into sects, you have no concern with them in the least” (6:159). The body of the Faithful (ummah) has been split and severed by sectarianism. “They (men) have broken their religion among them into sects, each group rejoicing in what is with it” (23:53).

The Quran castigates the Jews for dividing into sects (10:93), a curse which our Prophet, (peace and blessings be upon him) tried to prevent within his ummah. When two Muslims were loudly arguing in disagreement about the meaning of a Quranic verse he said: “People before you perished only because of their disagreement about the Scripture”. In his famous sermon delivered at Arafa he said that “every Muslim is a Muslim’s brother, and that Muslims are brethren.” He abhorred fitnah (dissension). Shortly before his death he said, “0 people the fire has been kindled, and dissension has been set in, like segments of a dark night.”

Spread the Message “with wisdom and beautiful preaching; and persuade them in ways that are the best and most gracious” (16:125). Thus far failing in our duty we have adopted the fashion of some Jews, rejoicing in the delusion of being God’s chosen, creating exceptions for ourselves which our Lord has not bestowed.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Sectarianism: failure of security forces

By Anwer Sindhu

WE have, as a nation, learned to live with the sectarian violence which, more than anything else, threatens to consume us from within. In the last few weeks, terrorists have struck at our soft under-belly, at Islamabad and Karachi, only to be forgotten as the media shifted its focus to the federal budget.

Officialdom’s media managers must have breathed a sigh of relief. Or did they, really? One wonders whether those preoccupied with the business of government have grasped the true impact of the outrage committed during the annual commemoration of the revered Sufi saint, Shah Abdul Latif Kazmi ‘Bari Imam’. After all, they are men attuned to the reasoning mindset of this world, and may be sceptical of the many thousands that flock to shrines in wonder of the miraculous legends associated with otherworldly holy men; and it is all too easy to dismiss such devotion as ‘superstition’.

But even the modern mindset must bear witness to the historical political and social significance of the Sufis, who are respected by Muslims and non-Muslims alike for their promotion of communal tolerance and humanitarianism. To this day, the shrines of those enlightened men are the only places where followers of the two sects tolerate each other’s beliefs and practices.

That in itself is a miracle, considering the viciousness with which both sides have fought over the Caliphate since the passing of Prophet Muhammad (PBUH). The bitter fact remains that few followers of the Shia and Sunni sects can claim to have first-hand knowledge of each other’s beliefs. How ironical is it that mutual perception remains rooted in superstitions propagated by extremists. We are so brainwashed that we have forgotten that we are killing each other over a mere difference of theological opinion between the teacher, Jaffer Sadiq, and the student, Abu Hanifa.

It is no secret that under the late General Ziaul Haq and his carefully groomed successor, Nawaz Sharif, the official media promoted the strict interpretation of the teachings of Abu Hanifa by the Deoband madressah. While that policy happened to reflect the personal beliefs of both men, it was also a powerful weapon in the pursuance of perceived strategic interests in Afghanistan from the Soviet occupation up to 9/11. So, while Benazir Bhutto was clearly more comfortable with the comparatively liberal interpretations of the Barelvi madressah, and favourably disposed towards the Shia community because of family, there was relatively little change in official media output.

While the proponents of today’s policy of ‘moderate enlightenment’ may point to the first family’s only official photo-shoot, soon after General Musharraf seized power, as the harbinger of change, it would be far more appropriate to start at 9/11, i.e. when the government announced that it was time to put Pakistan’s national interest first.

To justify the casting off of General Zia’s pan-Islamist legacy, the government turned to modernist Barelvi scholars, among them Dr Iqbal Ghamdi of Lahore, for edicts that spelt out the hitherto ignored fine-print on the pre-conditions for waging jihad. Far more than merely a defensive propaganda campaign, it gave a sense of empowerment to the Barelvi majority in the hinterland of Punjab and Sindh, which facilitated the flushing out of violent extremists. And as the focus of public opinion shifted from Afghanistan to Iraq, the mainstream Deobandi clergy ruling the NWFP also toned down its rhetoric, and joined the hunt for Al Qaeda Arabs and like-minded locals — reportedly preferring the carrot to the stick.

The isolation of those preaching “death to infidels” in Pakistan was, not surprisingly, received with immense satisfaction at the Bari Imam shrine, as was the subsequent war on domestic terrorists allied with Al Qaeda. The resultant feeling of goodwill came to be characterized by close cooperation between the devotees and the official security apparatus during subsequent urs. That was later complimented by an upturn in the economic fortunes of many Shia-majority villages along the Margalla and Murree hill ranges. Their unirrigated and therefore worthless land holdings assumed commercial value as residential land development in the twin cities area gathered momentum from 2002 onwards. The many lower-grade federal government employees among them also benefited from the allocation of cost-price residential plots in the new sectors of Islamabad.

But the real watershed came during last Muharram when conversations among devotees focused on state television coverage, in particular the painstaking efforts of Pakistan Television to give the broader audience much greater insight into the martyrdom of the Prophet’s grandson, Imam Hussain, and what his legendary sacrifices have come to represent.

It seemed as if official policy had taken a giant step toward the eradication of sectarian bias, and that enlightened moderation had a goal far nobler than allowing liberated women to take part in charity runs along public roads. Certainly, for the first time during my acquaintance with Bari Imam Shias, I sensed outright optimism. At that moment, they perceived themselves not as a minority under siege, but as genuine stakeholders in Pakistan.

That beautiful moment was blown to shreds along with at least 18 Shias attending a majlis at the Bari Imam shrine. By the next day, seething devotees had already concluded that the blame for the attack lay with the security agencies. I returned to Islamabad from an overseas assignment two days later believing that this was just an instinctive reaction, but was shocked to discover otherwise. It was not the suicide bomb attack itself that had led to the switch of perception among Bari Imam Shias, but a series of callous blunders committed by the police deployed to ensure security during the urs.

Whereas security operations for the previous three annual commemorations had been efficient without being obtrusive, this urs was a free-for-all, according to the many devotees I interviewed in the aftermath. They say that private vehicular traffic officially barred from the main thoroughfare of Nurpur Shahan was openly buying access at checkpoints, while those with official security passes were also forced to make unofficial payments. And whereas the body-pat searches conducted in preceding years were welcomed as a measure aimed at protecting devotees, this year the searches were reportedly motivated by extortionate ends.

Not having first-hand exposure to such shenanigans, I can only vouch for the unanimity of witness borne by local Shia residents and visiting Barelvi devotees. But if their accounts, as verified by many local journalists, are taken as being indicative of a general complacency in security operations, they are damning. The security agencies and police would have been well aware that the radical Shia leader Syed Hamid Ali Mousavi was scheduled to make a rare appearance at Bari Imam to lead the majlis that was ultimately attacked. With such a big target expected on the last day of the commemoration, it would be reasonable to expect the responsible security officials to mount a pre-emptive dragnet operation around the shrine, with all entering devotees subject to body-pats and bag searches.

But that was not what happened. Police units only entered the shrine after Shia devotees had gathered for the majlis and just minutes before the scheduled arrival of Mr Mousavi. So, instead of providing a feeling of reassurance to the devotees, they were perceived to have been deployed to contain the majlis rather than protect it. In an atmosphere charged by the anticipation of Mr Mousavi’s arrival, there must have been a sense of impending doom. Meanwhile, the suicide bomber — who witnesses say was carrying his device in plain sight, in a black satchel slung over his shoulder — entered with impunity. He made his murderous move as soon as the cry went up that Mr Mousavi had entered the compound.

As it turned out, the Shia leader had meditated on the issue of attending the urs and had decided at the last moment to send a representative in his stead. That decision may very well have saved much of the country from a sectarian bloodbath, but police ineptitude and devotee resentment of their conduct earlier in the urs ensured a large degree of success for the terrorist conspirators behind the attack.

No doubt acting out of fear, the police units belatedly deployed at the shrine panicked. Rather than using persuasive tactics to evacuate the highly emotional devotees from the compound — to pre-empt a possible second explosion and safeguard forensic evidence — the officers ordered a baton charge. But all that did was to provide a visible target for the enraged devotees who, until that point, were the victims of a faceless enemy. And as unaired television footage shot by private television news teams showed, the police were attacked with frightening ferocity and were only able to withdraw in safety, albeit battered and bloody, to the nearby home of the shrine’s custodian under cover of tear-gas shelling.

That ineptitude was a big factor in the alarming change of perception of the Shia community, but the crowning glory was yet to come. Under glaring pressure from their political masters, the police groped blindly and came up with their first suspect: a Shia teenager from the other side of the Margallas. Seeing as the shrine literally neighbours the presidency, prime minister’s house and secretariat, Pakistan secretariat, parliament and the supreme court, it is little wonder that the Shia community blames the official security apparatus.

While that may appear far-fetched to the reasoning mind, about one thing there should be no doubt: something loud and visible has to be done to regain the trust of the Shia community. The dangers posed by their mounting sense of insecurity are not to be underestimated, as the gruesome reaction to the attack on a Karachi imambargah showed. That means enlightened moderation has to take tangible shape, and soon.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program

Significance of Eidul Azha

By Prof S.M. Mahfooz Ali

Islam is not a system of rituals but a way of life free from excesses of asceticism and epicureanism. It believes in a balanced life. Balance (Mizan) is its key-note. It also believes in a principled life. Islam covers all the human activities and controls them.

Its main emphasis is on human welfare and normalization of human relationships. Its prayers, its laws, its rituals, its festivals all aim at securing the well-being of man in this world and in the Hereafter as well.

The groups of various faiths observe the rites, ceremonies and festivals that are based on the fundamental principles and the main objectives from which they derive their meaning and significance. It may be a mythology, a faith or an ideology. Festivals are common to all communities - civilized, semi civilized, advanced or developing.

Re joicings and merry-making are its keynotes, which are also natural to all humans. They appeal to sensation and animal instinct. But Islam gives it a touch of sobriety and seriousness without curbing the natural instinct.

Islam redefines enjoyment as an activity which, on the one hand accounts for its identification with the will of Allah and the well-being of the destitutes and the down-trodden of the society, on the other.

Islam always induces its believers to ameliorate the lot of those deprived of the amenities of life and to achieve this end Islam reorientated and systematized even the objects of pleasure.

The best pleasure for the believer comes from the realization that he has earned Allah's pleasure through prayers or through benevolent acts recommended by Allah and His Prophet (SAW).

The pleasure of Eidul Azha comes from the satisfaction in establishing the spiritual, moral and social order of Islam. Consequently the pleasure of Eid is not a licence but a symbol of gratitude to Allah Who gave us strength, stamina and the will to establish the system of sacrifice in its true spirit.

Let it be noted that on occasions of prayers, festivals and re joicings or sorrow, the believers are advised to pray and do good deeds which may ameliorate the status of the downtrodden and solve their problems.

Islam emphasises on its followers the need to look after the neighbour and be ready to help him. The Haj is a unique prayer. It is highly paying both individually and collectively in various walks of life.

Since various prayers have their own significance, benefits and good for the believers, let us examine its effects on human life, culture and civilization to benefit from it.

We know that Haj emphatically symbolizes the sacrifice which Hazrat Ibrahim offered on the call of Allah and Allah was so pleased with this act of him - his sincere sacrifice and total surrender to the will of Allah - that He declared it as the most significant religious occasion for all the believers. Allah describes this act of sacrifice in these words:

Tell them 'My service and sacrifice, my life and my death are all for Allah, the creator and Lord of all the worlds (Al-Quran). If we wish to remain faithful to Allah and His apostle, we shall have to imbibe the spirit of Ibrahim's sincere sacrifice.

Haj offers an opportunity for the Muslims living in different parts of the world to gather at one place. It, in fact offers a congregational ground what the Muslims of the world can meet, discuss and decide they ought to do to face the threats and challenges facing them.

It is a pity that this most important aspect has been ignored. On this day let us pray: "Oh Allah: weld our hearts together and reform our souls thus enabling us to face the awesome challenges of today. The occasion is a source of moral and spiritual reconstruction of the Ummah.

__________________
"The race is not over because I haven't won yet."

Adil Memon
Police Service of Pakistan (P.S.P)
37th Common Training Program