THE word ‘shaheed’ has assumed a common place in the lingua franca of the subcontinent, particularly of Pakistan, often used as part of the name of the deceased who has been killed in pursuit of an honourable cause, or in an accident.

More recently, it has assumed greater significance and created even more confusion in the minds of many, as it is being used for Hakeemullah Mehsud, the Tehreek-i-Taliban Pakistan commander who was recently killed in a US drone attack.

Some religious and political leaders have proclaimed him a shaheed. Muslims and non-Muslims, in Pakistan and abroad, are questioning the meaning of the term. It is indeed an appropriate time to reflect a little more deeply on what we say publicly and the connotations our words may have, particularly in the religious sense.

The Quran uses the word and its variations (shaheed, shahid, shuhada) several times in its discourse. In ‘Surah Fath’, it addresses the Holy Prophet (PBUH) thus: “We have sent you as witness (shahid) of the truth, and harbinger of good news and a warner” (48:8).

The same expression has been used by God for the entire first generation of the companions of the Prophet in ‘Surah Baqarah’: “We have made you a (middle) people that you act as witness (shuhada) over man, and the Prophet as witness (shaheed) over you” (2:143).

The word is used for the entire ummah in several places in the Quran. In ‘Surah Nisa’, it says “O you who believe, be custodians of justice, witnesses (shuhada) for God. …” (135:4).

The word is used for one who is witness, of God and His religion. The term as used in the Quran implies that the one who is referred to as shaheed understands and comprehends God’s religion in the manner in which it should be, practises it, and is so clear in his actions and conduct that the rest of mankind sees him as a witness of God.

He spends his entire life being a witness to God’s teachings, and would easily give his life in pursuit of the same aim. He is so devoted to the true path that he would not hesitate to lay down his life in order to bear witness to his convictions.

As human beings pursue the path of spiritual purification and development, they achieve various levels of excellence. God describes these as those of the anbia, siddequin, shuhada and sualeheen. The four groups have been seen as people who are blessed by God.

In one verse of ‘Surah Aal Imran’ God refers to the word in the sense of those who have been killed in the battlefield: “…We alternate days of glory between men so that God may know those who believe, taking some as witness (shuhada) of truth from your ranks, for God does not like those who are unjust” (3:140).

Shahadat, as a status after death, is one of the highest honours, comparable to and categorised with that of siddiqiat and sualehiat. One must live one’s entire life according to the highest principles propounded by Islam and be prepared to lay down one’s life in a manner that testifies to the same principles. In that case, God may decide to include the person in the group of shaheeds.

There is ample evidence, therefore, in the Quran that the status of a shaheed is one to be bestowed on a Muslim by God alone, and not by fellow human beings.

As a word that has come to be used in an emotional sense, the matter takes on a different hue. In Urdu (and Hindi and Bengali), it is used to honour a person who is dead, in a war or an accident. The purpose is to soothe and provide some comfort to the bereaved, and is probably meant as a prayer to God.

It has no relationship with the actual, religious meaning and with what the Quran says. When we attach the term to the name of any dead person, the most we can expect is that we are praying to God to have mercy on him and to grant him the status of a shaheed.

We must also note that the word has crept into contemporary times and did not exist during the time of the Prophet. The best of men, whose lives were exemplary and who were martyred as well, have not been mentioned as shaheed following their names as frequently in the scholarly texts of the first few generations of Muslims.

Once we understand the context of the usage of the term, does it apply to Hakeemullah Mehsud, an individual who was known and who took responsibility for attacks that killed several innocent Muslims and non-Muslims? Giving a known criminal and offender a status of excellence at par to that of siddequin and sualeheen is self-contradictory and unfortunate.

People, especially those who present themselves as religious personalities, need to be careful in what they say, since their statements are too often taken to be representative of their religion.

The situation is worsened by the declaration that this has been done in retaliation against the US.

Let us remind ourselves once again of God’s message, where he instructs us to be careful, lest either our desires or our hatred stand in the way of justice. He says in ‘Surah Maida’: “…And do not let the hatred of a people … lead you to aggression. …” (5:2) and “…Do not let the hatred of a people deviate you from justice” (5:8).

In summary, no one should be called a shaheed. This judgment shall be made by God, on the Day of Judgement.

The writer is a religious scholar.

kzuiuk@gmail.com

http://www.dawn.com/news/1057801/def...n-of-a-shaheed

HUMAN life is mortal. However, it can be made immortal by performing lasting good deeds.

According to the Quran, life on earth has three phases. Allah says that it is “He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength, gave you weakness and grey hair. …” (30:54).

The first phase is of weakness. It starts immediately after birth and is called infancy. The infant grows into childhood and then enters the early teenage years. These stages are characterised by naivety, innocence, playfulness and lack of understanding.

Further, during these periods, a person is usually free from all encumbrances. He or she does not share any major family responsibility, while no religious or national duties are obligatory.

Almost totally dependent upon the family for food, clothes and all other basic necessities, a child needs specific training and an enabling environment in the tender years to grow and learn the art of living to become a responsible citizen. This is a formative phase when a person needs attention from seniors to strengthen his body, develop his mind and spirit in order to shoulder responsibilities in the next phase.

Education starts from the moment a child is born, and continues throughout his life. It does not stop as a person moves from one phase to another.

The second phase starts when a person enters adolescence and subsequently becomes an adult. He also comes under obligation to perform various religious acts to win the favours of the Almighty.

It is an active part of life where the person takes charge of his affairs. This is one of the most delicate phases of life when peer pressure is strong. Most young people want to be like others of the same age group. If the peer circle is good, the person would be on the right path; conversely, a misguided peer circle can derail one from the right course.

In most cases, a person visualises his future, selects his profession, starts earning and then enters into marriage. This is the phase characterised by overwhelming energy, vigour and independence. It also makes a person aspire to goals and ambitions with planning and struggle. Man leads a busy life and becomes answerable for whatever he does.

Most people in this phase take their health for granted or are captivated by material considerations, forgetting the eternal. They need to be reminded that overindulgence in material things accelerates entropy. It causes restlessness and alienation from one’s actual life goals.

This phase may consist of 15 to 20 years; following this starts the gradual decline. As time goes by health shows signs of weakness, hair turns grey, eyesight becomes weak and the voice quavers. This is the final phase characterised by all kinds of weaknesses. Generally in old age, a person realises that life is a bubble that can burst anytime.

The human body in advanced age is beset with all kinds of frailties; loss of strength, worsening health and onset of disease become the order of the day and the person ultimately depends on others’ help.

Life is short and active life is even shorter. But indeed it is a great gift from the Almighty. Life provides many opportunities to leave a positive impression on society. One can enhance one’s value in society by performing good deeds with eternal blessings or conversely, devalue oneself by breaking others’ hearts.

A person is mainly answerable for whatever act he or she has done intentionally in waking condition, as the famous hadith of the Holy Prophet (PBUH) says, “Deeds are the result of the intention”. All acts are to be judged in accordance with conscious intentions.

Islam places great emphasis on good deeds. Certain deeds and services continue to benefit humanity and these acts make a person immortal. According to the Quran “… (long-lasting) good deeds are better with your Lord. …” (19:76).

In every period of history, Muslims have contributed to their societies by establishing a number of welfare institutions to benefit society. We have examples of companions of the Holy Prophet visiting far-flung areas to serve people of their time, Sufis providing succour to the masses and scholars writing books on eternal values.

They have lit up their times like beacons in the night. They have given us the message that one can achieve immortality through living ethically, rationally and by rendering lasting service. Service in the welfare of others is the best way of achieving immortality.

Similarly, as per a saying of the Prophet, “When a person dies, his deeds come to end, except for three things — sadaqah jariyah (ceaseless charity), knowledge which is beneficial and virtuous descendants who pray for him [for the deceased]” (Muslim, Book 13, Hadith 8).

The essence of the above-mentioned hadith clearly indicates that a mortal can become immortal through his selfless lasting services. The field of service is vast and wide, but the best of all is to leave a legacy of beneficial and virtuous descendants in the world, who become a source of salvation for parents and also assets for society.

We are confronted with numerous challenges. These can be surmounted by following Islam’s perennial teachings. Those of us who are parents can turn their children into assets for society by cultivating good habits in them. This will make their mortal life immortal and society will own them forever.

The writer is an educationist.

valianiamin@gmail.com

http://dawn.com/news/1059222/the-value-of-good-deeds

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Ye sab tmhara karam hai AAQA k bat ab tak bani hoi hai
May is karam k kahan ti kabil ye HAZOOR ki band parvari hai

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Sent from my GT-N7100 using Tapatalk 2

BOTH individually and collectively, we are often troubled bythe question of how Muslim societies have developed into some of the most degraded and brutalized societies in the world.

They wage war not only on others but on each other, kill and rape their own and perpetrate horrendous crimes, ironically, in the name of Islam. They murder in the name of a book, yet hold the reading of books and offence. They take lives; destroy wealth and dishonor men, women and children with impunity, in the name of a religion and the Holy Prophet (PBUH) who taught that tolerance, peace, mercy and forgiveness were best loved by God.

They wave the Holy Quran to show they are doing all of this to protect Islam, and they quote from the Sharia to prove they are justified. Even those who may not be militants abide by a set of rules that at times defy justice and fairness. So-called religious scholars offer rigid interpretations that differ from each other, and lay the blame for all the woes befalling Muslims on American and Jewish conspiracies (as well as on each other).

As this goes on, the world moves ahead, making quantum leaps in its knowledge and control of material and natural sciences. No one bothers to remember that Muslim scientists had laid the foundation of modern-day mathematics, physics and astronomy through their reasoning and logic. What happened? Somewhere along the way, Muslims lost the true message of Islam. The true message, enshrined in repeated injunctions to believers in the Quran to observe and reflect, to read and to listen, has been set aside in favour of blind beliefs, senseless actions and baseless prejudices.

Where Islam taught forbearance, many Muslims developed grudges and enmity; where it called for fairness and justice, Muslims became the epitome of oppression and injustice against those they deemed of lower rank; where it asked for tolerance and temperance, Muslims became consumed with bigotry and fanaticism, and where Islam would spread its message through love and kindness, Muslims do it with hatred and violence. Many Muslims, indeed, have become the very antithesis of Islam. Today, a large number of Muslims have interpreted the Quran and Sunnah using beliefs that appear to justify many of the actions of the Taliban and people of their ilk around the globe. These interpretations have caused much misery to millions, often leading many to question the very basis of religion.

A few of the most damaging interpretations include: jihad means killing those that any group of Muslims perceives to be enemies of Islam, and any individual or group can take up arms against such a perceived enemy; women are only half as intelligent (and of value) as men and their evidence is half that of a man; anyone who is accused of saying or writing against Islam or the Prophet deserves death; anyone who leaves Islam also deserves death; the punishment for adultery is stoning to death; all education other than rote reading of the Quran is unIslamic; all `hadith` are to be believed and God wants Muslims to conquer and attain their past glory.

Some of these supposed injunctions were relevant for a certain group of people during a certain period of time, some for a specific issue. Most unfortunately have been so distorted and misunderstood outside of their wider context that they now form part of the national laws of some countries, including Pakistan.

They are widely and openly used to justify the smallest or the most terrible of crimes, and those who dare speak of even the possibility of revisiting their understanding and implementation are immediately suspected of blasphemy and of being anti-Islam. As one journalist put it, Pakistan is in a state of religious terrorism. It is not only non-Muslims but thinking Muslims, too, who find the country`s air highly oppressive to breathe.

For those of us who are Muslims still despite the efforts of some of our fellow Muslims to turn us away from Islam, the recourse is to revert to the two true and basic Islamic sources: the Quran and Sunnah. We need to read the Quran with understanding of each verse, and with an aim to arrive at an answer to our questions.

As we reflect on the verses and the more objective interpretations (tafseers), we should keep our own logic and analytic powers alive, and where we find these at odds with what we read, we should find learned scholars to interact with.

Non-Muslims, too, would benefit from such readings.

Equally important for us is to find ways of disregarding religious differences whether among Muslim sects, or among religions, and stand up to prejudiced and bigoted statements from and actions of so-called religious personalities. We should be able to pray in each other`s mosques and encourage people of other religions to visit mosques to reduce the sense of fear that has developed around them.

We should be able to denounce killers, whoever they are, and raise our voices against oppression, wherever it exists.

Above all, the ordinary Muslim should shed fear and awe of the scholar, and be ready to question him, politely, with a sincere desire to achieve understanding of the truth.

One of the great scholars of contemporary times, Maulana Amin Ehsan Islahi, who has written the excellent Taddabur-iQuran, opening a whole new vista of Quranic understanding, once said: `There is no blessing greater for a human being than the true religion, and no evil greater than a false religion.`• The

writer is a freelance contributor.
http://epaper.dawn.com/DetailImage.p...2_2013_006_011

The proactive approach
By Muhammad Ali Musofer

CHALLENGES are viewed as an integral part of individual and collective life. However, it is pertinent to examine how emerging challenges are responded to in society.

Generally, proactive and reactive approaches have been observed when responding to situations encountered by an individual or society. These approaches have different implications for society.

The proactive/thinking approach encourages taking responsibility for one’s life or for society. Proactive people/societies recognise they are responsible for facing challenges to improve their situation and don’t just sit around blaming external forces for the situation.

Proactive people/societies understand their strengths as well as their shortcomings. They celebrate their strengths and work to improve their shortcomings. They develop the insight to anticipate future challenges and devise doable strategies to deal with them wisely.

On the other hand, reactive thinking is often affected by external forces or the physical environment. Reactive individuals or societies react only when crises approach. Avoiding taking responsibility for the situation, the reactive approach sometimes leads towards blaming others for the challenges. At times, reactive people believe that conspiracies are hatched against them. They usually fail to understand their strengths and weaknesses. They find external sources to blame for their behaviour.

Like many other faiths, Islam stresses significantly on the importance of proactive thinking and action in order to respond to societal issues creatively. The Holy Quran extends lucid guidelines for taking responsibility for worldly and spiritual success. For instance, it is said “And there is not for man except that [good] for which he strives” (53:39).

Likewise, a nation’s transformation depends on its social awareness and struggle for improvement, as the Quran says, “…God does not change the condition of [a] people until they change what is in themselves. …” (13:11).

The life of the Prophet (PBUH) is the best example of how to be a proactive individual by taking social/moral responsibility. This proactive approach on the part of the Prophet was not on specific occasions or specific days. He conducted himself in such a way throughout his life.

The Holy Prophet dedicated his life to reflect on and seek solutions to the issues and challenges of the society he lived in. He actively participated in addressing the social issues confronting society by implementing the social and ethical principles of Islam.

Hence, there are ample examples in the teachings of Islam that stress on proactive thinking and action to develop a better society.

A quick look at the state of the Muslim world reveals that many Muslim societies, like Pakistan, are facing various internal and external challenges. The societies have shown considerable resilience to the challenges; however, it is observed that many of the persisting issues are the product of a reactionary approach to emerging challenges.

For example, in Pakistan issues like rampant violence, falling educational standards, the power crisis etc., have been neglected, which has created an emergency-like situation in the country.

It is observed that at times external forces are viewed as being solely responsible for the daunting challenges and little responsibility is taken to respond to the issues seriously. In spite of even an emergency-like situation little consensus is found on pressing issues. Conspiracies are seen behind every positive or negative event in the country.

In this scenario, there is a dire need to shift the frame of reference. Changing the reactionary culture in society requires educating people about how to take responsibility in order to develop society positively. In this regard, serious steps need to be taken at multiple levels such as through education, the media and the interpretation of faith.

Education is viewed as a powerful tool to reshape a society’s thinking. To cultivate the culture of proactive thinking and approach, the education system needs to be reviewed in terms of policy, curriculum, teaching and learning in the classroom.

Students need to be provided opportunities to be engaged in the process of reflection in order to make them understand the challenges of society. The process of teaching-learning needs to be transformed from rote learning to action-based learning. Students need to be involved in different projects to instruct them about how to be engaged in solving the issues of society by taking responsibility.

The role of the media cannot be overlooked in educating the masses. In Pakistan, the media sometimes creates hype by focusing on conspiracy theories. In this regard the media needs self-reflection about how it can educate and motivate the masses to take responsibility in order to respond to the challenges of society actively.

The media needs to focus on the real issues of society and educate the people on how they can contribute to society. Along with the challenges, positive activities need to be highlighted to provide examples of good practices in society.

Furthermore, religion as a strong social institution can play a vital role in shaping the attitude of people in society. In this regard there is a need to interpret faith so that it can help people mould their attitudes so that they get involved in the development of society as a religious obligation.

In sum, proactive thinking is an important approach to respond to societal challenges actively. The teachings of Islam stress on accepting responsibility for personal and social development.

There is a need to promote proactive thinking in Muslim societies like Pakistan. In this regard, social institutions such as education, media and religion need to play a significant role to inculcate the culture of proactive thinking.

The writer is an educator.

muhammad.ali075@yahoo.com

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

Hostility to Vaccine by Khalid Zaheer

SOME people in our country are campaigning against polio vaccination on the basis of apparently religious reasons. It is important, therefore, that the reasons they are presenting are analysed on religious grounds to see if they are valid.

Two reasons are often presented: the campaign is a conspiracy of the non-Muslim world against Muslims to check their population growth by making their future generations impotent and infertile. It is said that Dr Shakeel Afridi’s fake hepatitis campaign has lent further credence to this theory.

The other religious argument presented is that the disability of polio-stricken children is ordained by God as a test for a Muslim, one that he should face with patience.

Both arguments have apparent merits for gullible followers of religious leaders who the former rely on completely for spiritual guidance. Both should therefore receive a proper response if the anti-polio campaign is to succeed in our country.

As far as the conspiracy theory goes, the Holy Quran has suggested a clear solution to it which all believing Muslims must follow.

While talking about rumours spread by mischief-mongers during the time of the Prophet (PBUH), the Quran suggested this strategy: “Whenever these people receive information regarding peace or threat, they spread it across. Had they presented it before the Messenger and the ones in authority among them, those who have the ability to get to the truth of the matter would have verified it. …” (4:83).

In other words, the Quran is suggesting that if there is disturbing information circulating in society relevant to collective matters, it must be verified by the rulers through experts in the field.

That is exactly what should be done in response to the apprehensions that are being expressed regarding the polio vaccination.

A team of experts in the field of medicine should be appointed by the government to look into the question of fake vaccination campaigns. To make the exercise credible, the government should have at least one member in the inquiry committee who enjoys the confidence of the clergy.

And it should be made known to everyone that the task is being done exactly in accordance with Quranic guidance. Once the report of the commission is made public, every Pakistani shall be bound to follow the decision of the government which will decide on the matter in light of the report.

As for the reason that this life is a trial and therefore we must face its difficulties as such, the truth is that the trial does not require us to be casual about our well-being and security. God expects us to do our bit as best as we can to protect ourselves from the dangers to our life and health and then trust Him. The Prophet said to a person who did not tie his camel, leaving it in God’s care: “Tie it and then trust God.”

The Quran mentions the fact that God has arranged for certain elements to cure diseases in nature. If polio is a threat to the healthy body, God desires that we should benefit from all scientific discoveries human beings have made to counter it. Doing so will very much be consistent with the will of God.

It also needs to be emphasised that the Quran makes it binding on the believer to obey the rulers. “Believers, obey God, obey the Messenger, and those in authority among you. …” (4:59).

Religious leaders should not be allowed any authority to block a campaign which is approved by parliament and implemented by the executive. Parliament legislates on the basis of the Islamic principle of consultation (42:38). The executive implements the decisions on the basis of the authority they enjoy from God mentioned in 4:59.

God-fearing Muslims are under obligation to obey both divine rulings. If they have to say anything against the decision of parliament and the executive, they can influence parliament by presenting their arguments or have recourse to the judiciary which would satisfy the condition of the second part of 4:59, which says “…If you dispute in any matter, then refer it back to God and His Messenger. …”

The result of the phenomenon of blind following of scholars in religious matters is that numerous mini-states within the state have emerged. The common man follows his religious leaders instead of the state authority whenever he is convinced that the matter under consideration is religious in nature and the state authority should have no say in deciding about what God and His Messenger have already decided.

The real solution to the problems like the one we are facing in the form of challenge to the polio vaccination drive lies in establishing the state’s authority over all its citizens.

The writer is a religious scholar.

http://www.dawn.com/news/1075241/hostility-to-vaccine

Importance of reading
By Amin Valliani

THE first command of Allah is about reading (96:1). Generally, reading means to make sense of a written text.

However, at the time of the revelation, there was no written text in sight. This gives us an idea that reading is not limited to written, printed or electronic text, but includes unwritten text spread all around.

The universe itself is a gigantic, cosmic book having divine signs to be read, reflected on, ruminated and comprehended. One can also read the human face or natural phenomenon appearing in time and space. This leads one to discover possible future trends and happenings.

Over the last many centuries, the sedulous reading of the unwritten text in nature has enabled humans to fathom the innermost mysteries of the natural world. This has also promoted many new branches of science.

The Holy Quran exalts those who have the ability to read. They are considered the cream of society having an additional responsibility on their shoulders to respond to the queries of those who do not know (10:94). For they know and comprehend matters more than others.

The Quran goes a step further, showing the importance of reading in the hereafter. It says that on the Day of Judgement people will be asked “Read your book. You yourself are sufficient as a reckoner on this day” (17:14). If a person does not know how to ‘read’ in this world, will they be able to read their account in the hereafter? This invites Muslims to acquire the ability of reading as part of the preparation for the ultimate accountability in the hereafter.

History offers evidence that the Holy Prophet (PBUH) used even the services of war captives of the Battle of Badar to make Muslims learn reading and writing as a condition to secure their release.

One of the fundamental aspects of Islam is the special emphasis on knowledge, and reading forms one of the basic means of gaining knowledge. The Prophet encouraged Muslims to read the Quran. In addition to its divine origin, the Quran has remained accessible in all ages; its reading invites believers’ reflection. It lights the path of spiritual development, enables one to differentiate between right and wrong. It develops forward thinking, piety and awareness of the present, past and future to meet any exigency. Believers become more conscious of the purpose of their life and accountability in the hereafter.

Later, many new books were written in the fields of exegesis, hadith, history, philosophy and literature etc. The Muslims were enthusiastic in reading them and their intellectual development owes much to their reading and reflection.

The Quran itself encourages believers to read the Holy Book as it is the source of inspiration, spirituality and guidance. Following its revelation, it was accessible to every Muslim. Other branches of knowledge emerged later but were based on the Quran.

In every society, different forces — positive and negative — work against each other. In order to make society move in the right direction, development of progressive or reformatory material and reading thereof changes people’s minds. It directs them towards development and motivates them to be ethical and conscious of others’ feelings, contrary to the corrosive material that pollutes people’s minds.

For example in pre-Islamic Makkan society, there was a poetic genre called hiju (satire) which contained slanderous propaganda against an enemy person or tribe, triggering the fire of war in society. The Prophet disliked such literature which caused rancour in society.

No nation can ever develop without inculcating the reading habit in its young ones. Reading complements and supplements the development process. A less-read person is often less capable of forward thinking, therefore, he cannot be an active participant in the development of his or her family, society or country. An educated and well-read person is an asset for the nation and can generate ideas for the solution of problems.

It is very unfortunate that we are witnessing the dying culture of reading in our society. People spend their leisure time in gossip, involving themselves in activities of questionable benefit, even though reading has vast benefits. A good book has the capability to change a person’s outlook, personality and habits. A well-read person usually remains serious in dealing with society and its issues.

Our educational institutions need to take some serious steps to inculcate the reading habit at the school and college levels. Students are sometimes forced to read their course books to get good results in examinations, but many rely on ‘guess papers’. Most students are not inclined to read any literature beyond their course books.

The young need to be motivated through incentives to read good books along with their course books and also draw messages for practical application. The reading of good books impacts students all through their lives.

The writer is an educationist who has written extensively on Islam.

valianiamin@gmail.com

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

Sectarian scourge
By Khalid Zaheer

SECTS are created when people begin to develop differences in beliefs and practices and these become so strong as to demand distinct identities.

Whenever members of a religious group hold their views simply because their religious leaders hold them and no evidence is demanded in support of them, a religious sect has appeared.

The Quran condemns sectarianism in strong words. God tells the Prophet (PBUH) “As for those who have created schisms in their order, and formed different sects, you have no concern with them. Their affair is with God. He will tell them the truth of what they were doing” (6:159). In God’s eyes, it is a crime to be involved in sectarianism. He urges all Muslims to “Hold on firmly together to the rope of God, and be not divided among yourselves. …” (3:103). He enjoins Muslims to come together as brothers.

Sectarianism has several causes, some of the more prominent of which are mentioned in the Quran. The main reason seems to be extreme attachment to religious personalities. Such individuals are revered to such an extent that whatever they believed in, whatever they said or did, is often considered to be the final word.

Asking questions of an elder who professes to be a religious individual may be tantamount to sacrilege. When people follow their own religious leaders to such extremes, they do not listen to any other point of view, and their perspective is likely to be clouded by emotions.

Such a phenomenon is not restricted to Muslims only. When God sent his messengers one after the other, essentially carrying the same message, the idea was that people would accept those messengers too who came later. God made some messengers different, or superior, to others in some ways.

As a consequence, people who followed these messengers were so impressed with them that they refused to follow any others. They disputed and fought with each other, despite the fact that each messenger had brought the same message. The fact was they had become completely besotted with the personality of the messenger whom they accepted first, and their own ego thereafter played a role in not allowing them to listen to any other message.

Another main reason for sectarianism to flourish is exaggeration. People exaggerate the virtues of their beliefs and practices, and downplay and even badmouth other beliefs to the extent that strong prejudices for and against are created and no one is ready to listen to and reflect on an alternative point of view. God requires people to “… not exaggerate in your religious matters unjustifiably, and follow not the wishes of a people who had erred before, and led many others astray. …” (5:77)

Sectarianism is carried so far that people begin to declare those who differ from them kafir, and at times even begin to believe that killing them is a religious deed. This is the biggest crime in Islam, for it is not only murder, but it is murder in the name of Islam, and those who commit this crime also commit the audacity to take upon themselves the task that belongs to God only.

The solution to sectarianism lies in taking a rational view of what religious people say, always searching for the truth, and letting go of what may or may not have happened in the past. The Quran says: “Those were the people who have passed away, theirs the reward for what they did, as yours will be for what you do. You will not be questioned about their deeds” (2:134).

The Quran also asks us not to force our views on others. “There is no compulsion in matters of faith. …” (2:256). Others should not be coerced, directly or indirectly, into accepting a belief or a practice to which their hearts and minds do not relate.

When we speak about others, we should not use abusive or insulting language: “Do not revile those who invoke others apart from God. …” (6:108).

If all sects decide that all are Muslims, despite their minor differences, and vow to discuss their views politely and with mutual respect, sectarianism may well be eliminated altogether.

Ironically, one of the important reasons proposed to justify sectarianism is a hadith which says that the Muslim ummah shall be divided into 73 sects, all except one of which are doomed. The sect promised salvation shall be the one that will follow the Prophet and his companions.

Many sects present this hadith to claim they are the ones who have been promised salvation. In truth, the hadith is condemning the same evil that the Quran condemned: sectarianism. The only group of Muslims who were free from even a shadow of sectarianism were the companions of the Prophet. They were known by no other name except Muslims.

The writer is a religious scholar.

kzuiuk@gmail.com

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

31.01.2014

Practice of patience
By Ahmad Raza

THERE come moments in our lives when we feel completely hopeless and helpless. But the Quran shows us the technique to manage such personal states of despair.

The Holy Book has termed this technique sabr or patience. Invariably, God expects human beings not to be impatient. When faced with turmoil and pain, He insists that we should seek help from prayer and patience. As it is mentioned in the Quran, the Almighty is with those who hold on to the practice of patience. Those who practice sabr become satisfied.

Patience can be of multiple types, but two types are very significant. The first is concerned with the physical and outward dimension of our existence. It may be connected with some physical illness, some financial and monetary crunch or some other material difficulties being faced by a person.

The Quran has narrated the incident of Prophet Ayub, wherein he was suffering from an incurable physical illness. The Holy Book has lauded the patience of the prophet, and declared him as one of the “men of purity and patience”, who achieve proximity to God through their acts of piety and patience.

In his acute physical state of pain and suffering, the prophet Ayub cried out to God for His help and mercy. The Almighty communicated to Ayub that he should hit the earth below his feet, and that he would find water pure and curative in nature gushing forth in the form of a spring. Ayub bathed in that healing, therapeutic water and was cured of his illness.

The second form of patience is connected to the emotional and psychological suffering of a person. It may be caused by several intangible sources within the life of a person. One significant cause of emotional depression is betrayal. When a person is betrayed by one’s friend, relative, or co-worker, one is shattered and cannot find a way forward. One experiences an inner darkness. One feels abandoned and lost. One’s self-confidence is badly shaken due to the betrayal by near and dear ones.

Backbiting is another prevalent source of psychological suffering. It becomes more painful when backbiting becomes a favoured practice, and people damage each other emotionally by indulging in backbiting. The Quran has symbolically compared backbiting to “eating the flesh of one’s brother” to indicate the severity of this moral defect.

The backbiter creates psychological pain and suffering in families, in organisations and in societies. Backbiting leads to a sheer waste of energy. Valuable time is wasted by the backbiter, which could have been utilised in constructive pursuits.

This clearly shows that backbiters are in need of professional help from clinical psychologists so that they can experience true happiness and satisfaction and get rid of their destructive habit.

Hypocrites (munafiqun, in the language of the Quran) also cause a lot of disruption and pain in society. Instead of bringing people together and working to create harmony, hypocrites perpetually create divides. The Prophet Muhammad (PBUH) has said that a hypocrite is recognised by his habitual lying and untrustworthiness.

The hallmark of a hypocrite is the creation of doubts and the divisive use of language. By using his or her eloquence or scepticism, a hypocrite will create disharmony and chaos in the social order. The masked activity of the hypocrite unleashes negative forces in collective and organisational settings. This negativity causes despair and despondency amongst the members of society, and hence leads to their eventual collective failure. Those who are two-faced, in fact, have no real face.

Yet by cultivating the habit of patience, one can manage emotional stress and overcome physical suffering. Patience can also help an individual deal with the moral ills identified in this article. Patience is cultivated by building a thorough and committed personality, which helps one forgive and overlook weaknesses in others.

Such a person is open to learning and understands behaviour in different contexts. He or she is candid, generous and forgiving. Forgiveness is the key which opens the door to the city of patience.

In his famed book Kashf al Mahjub, Syed Ali Hujveri has reported an interesting incident in this regard involving the mystic Junaid Baghdadi.

One night when Junaid was busy offering his midnight prayer, a burglar broke into his house and stole some cloth. Junaid became aware of the presence of the thief, but did not intervene. The thief fled from the house.

The next morning, the thief was selling the same cloth in the market when Junaid approached him and insisted on buying back his stolen cloth. The thief recognised the mystic and felt repentant for his act of stealing. He sought the forgiveness of the great mystic. He was forgiven and thereafter, the thief joined Junaid’s circle and led a life of purity and patience.

The writer is a social scientist with an interest in religion.

ahmadelia@gmail.com

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

14.02.2014

Love of God
By Nikhat Sattar

IT is a commonly perceived notion that Muslims fear God far more than they love Him. As this notion has gained ground, so have the punitive aspects in religion.

These are often discussed in detail. It is rare to find discourse on the love for God, except in the concept of Sufism, as if it was unheard of for common Muslims to love and be loved by God, or at least to aim for such a goal.

A search of the Quran and readings of tafseers reveal that God’s love for man has been mentioned at least 20 times in the positive sense, and as many times in the negative sense, wherein He states the qualities of those He does not love.

In both cases, God has described the choices He would like human beings to make for themselves. Rather than being a ‘conditional’ love, this is a love of unimaginable depths.

Those who are committing sins of treachery, boasting of their riches, doing wrong to others, indulging in usury, wasting resources, committing excesses, creating chaos on earth, and being arrogant will not gain His love.

God loves those who do good, are kind, pure, just, fair and peaceful, keep promises and are forgiving, are patient and trust in God and follow the Prophet (PBUH).

The Quran is also replete with warnings from God to mankind, to learn from the signs of nations destroyed because they fell into decadence, and from the signs of the universe.

The first set of signs would give man proof of what he himself might face if he chooses evil over good, follows his desires and gets tempted by Satan rather than be guided by God’s messengers.

By repeating these warnings again and again, God tries to convey to human beings that He is deeply concerned about their fate, and that they must try to control their weaknesses, by fear if they must, to avoid the fire of hell that awaits other detractors who did not listen despite continued warnings and direct guidance through apostles and prophets.

The other signs that God refers to in His Book are the unending and immeasurable blessings that have been bestowed upon us. Where does so much diversity in creation come from?

And where are the sources of commands to the elements of nature? How has it been possible that man is able to meet his needs at any place on earth, and that he has achieved intellectual, physical and spiritual feats continuously?

How has the system of day and night following each other worked so tirelessly over thousands of years? The pleasures of the world, the senses, and the ability to appreciate beauty and to love are no mean gifts to be taken lightly.

And yet we take all of these for granted. They come from One whose love is supreme. But if at all we mention Him, we do so in fear.

We can love God by thinking of Him, remembering Him, following His directives as best we can, following what His Messenger gave us in the form of his Sunnah, and asking Him for everything that we need in this life.

Our dependence on others for our succour must cease, for it is only God who can provide for all our needs.

Our love of God can be enhanced through a firm belief that God turns away if He finds us engaged in activities that are likely to hurt other fellow human beings, whether or not they are present.

He will not be found in mosques or madressahs where hatred or distorted messages of religion are expounded; He will remove Himself from duroos (lectures) where anyone, including followers of other religions or sects, is being abused; He will distance Himself from events and places where people are engaged in activities that demonstrate waste of scarce resources or arrogance.

God is, perhaps, to be found in simpler and austere ways of life. If one could talk to Him on a daily basis, one would find that finally, He is to be found in one’s heart — the best place He can be.

Should one then fear God at all? It might be difficult not to be afraid of the repercussions of one’s sins, especially if one believes that one of God’s 99 attributes is complete and total justice.

If He must be just, He cannot reward everyone just because He has to love; He also must give due deserts to those who paid no heed to His warnings. Otherwise justice would be missing.

It is, therefore, the retribution or the consequences of one’s deeds that one must be afraid of.

The writer is a freelance contributor with an interest in religion.

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