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MINARET
MONTHLY INTERNATIONAL
IN SERVICE OF ISLAM SINCE 1964
^sm^
Organ of the World Federation of
Islamic Missions
An International Monthly
Devoted to Islamic Progress
VOL. 47
NO. 1
MUHARRAM / SAFAR, 1431 A.H
JANUARY, 2010
^The Month of M una rram
^The Qur'an and the west
^ Veil of a time
m^mi^mj^m^simj^i^ih
WORLD FEDERATION OF ISLAMIC MISSIONS
BOARD OF DIRECTORS
PRESIDENT:
M.H. Habib Butt
VICE - PRESIDENTS:
Umer Qassim Mithani
Dr. Farogh Naseem
HONORARY GENERAL SECRETARY:
Mustafa Fazil Ansari
TREASURER:
Mahmood Shaikh
DIRECTOR-IN-CHAGRE MARRIAGE ASSISTANCE PROJECT:
Begum Rashida Ikram Siddiqi
DIRECTOR-IN-CHARGE,ALEEMIYAH INSTITUTE, RESEARCH & PUBLICATIONS:
DIRECTOR-IN-CHARGE, HEALTH CENTRES:
Ashfaq Husain
DIRECTOR-IN-CHARGE, DR. F.R. ANSARI ACADEMY:
Azhar Hasan Siddiqi
= DIRECTORS =
Muhammed Ahmed • Jan Muhammed
Azhar Hasan Siddiqi • Umer Shakoor • Muhammed Ajaz Saya
Wajih-ul-Hasan Ansari »Tahir Umer •Mahmood Shaikh
Amin Ghazi • Noor Ahmed khan • Syed Muhammed Ali Nasir
Aboo Baker Cassim »Abdus Sattar Usman •Prof. Abdul
Waheed Qureshi • Mr. Yonus Hashim Bangali
Abu Fahim Anwarullah Khan «Grp Cap (R) Faheem Baig
THE
s*-l»_^
MINARET
An International Monthly Devoted to Islamic Progress
Organ of
WORLD FEDERATION OF ISLAMIC MISSIONS, KARACHI.
-^^^^ o
Published in Memory of
Maulana Shah Muhammad Abdul Aleem Siddiqui Al-Qaderi (R.A.)
and
Maulana Dr. Muhammad Fazl-ur-Rahman Al-Ansari Al-Qaderi (R.A.)
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FIJI
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H.R. Azizuddin
IN THIS ISSUE
I.From The Editor's Desk 3
2. Call From The Minaret 5
3. The Month of Muharram 9
4. The Qur'an and the West 14
5. Sermons of Imam Hussain (RDA)...
6. Veil of a Time
7. The Holy Qur'an and the Facts of Science. .25
8. &l*i<£JlkQjm&Jl)^ 32
"The MINARET may not necessarily agree with the opinions of the writers
Approved for Schools, Colleges and Educational Institutions vide Circular No. (DE / F.
Pub/ 11- A) (3082-3390) 72, Directorate of Education, Karachi Region, dated 8-5-1972
Published by the World Federation of Islamic Missions, Abdul Aleem Siddiqui and Islamic Centre Roads,
Islamic Centre, B-Block, North Nazimabad, Karachi-74700 Pakistan. Phones: 6677943, 6644156
Fax: (0092-21) 6627021 E-mail: info@wfim.org. pk
ifflmm
GH»
Printed at M/s. Abrar Sons, Hydri Manzil, Bohra Pir, Karachi.
FROM THE EDITOR'S DESK .
Pakistan was born free, sovereign
and independent. Today it appears to be
in chains and in deep trouble. The country,
it seems to be sleepwalking towards a
uncertain destination. Is it near to anarchy?
In a rudderless confusion it could end up
sliding into darkness. A civil war like
situation is looming over the country.
Suicide bombers are blowing themselves
up with impunity and choice causing havoc
and disastrous consequences for the
country and its inhabitants. There is a
rising specter of a fragile Pakistan
confronted by hostile forces reviving up
their efforts to dismember the country.
Every ordinary folk is trembling with fear
and anxiety for the blessed land.
The situation that Pakistan finds itself
today is perhaps the most precarious and
pernicious that it had experienced since
its auspicious inception. Many years ago
the traumatic events of 1971 had left it as
a devastated nation reduced to ashes
almost literally. The political gurus see the
present and foreseable future even
grimmer.
Our national security is under threat
from our internal disharmony which is not
only encouraging the centrifugal forces
but also diminishing our dignity in the
comity of nations.
The modern day methodology of
destroying a state is to target it from within
through insurgencies and political
uncertainties and by providing money and
weapons to indigenous dissidents. The
economy automatically collapses and so
do all other state structures. This is what
MINARET :
appears, is being done with Pakistan by
nations hostile to Pakistan while the whole
nation watches with a disgusting
indifference. There seems to be an overall
plan to keep all parts of the country ignited
so that the instability paradigm allow our
foreign detractors to plug it.
Presently we appears to be a nation
that has its eyes and ears open but it
neither sees nor hears anything to an
extent that we remain indifferent despite
actually knowing what is happening to the
country.
According to the defence analysts,
the state of Pakistan is confronted with
three enemies that are closely intertwined.
Firstly there is Al-Qaeda which comprises
Arabs, Uzbeks and a select group of
Pakistanis also. Then there is Taliban who
consists of different branches including
Afghan Taliban in Afghanistan. The later
are ideologically connected to the group
known as Pakistani Talibans who are
engaged in fighting a battle inside Pakistan
to achieve their devious designs. Then
there are Punjab based Salafi-Jihadis
group wrongly termed as Punjabi Taliban.
Actually, Taliban is a term that has
historical context and can only be used
in case of Afghan Talibans. Nevertheless
the Punjabi Jihadis are ideologically driven
and keen to play their hideous part in
destabilising the state.
Pakistanis today are desperate and
vulnerable. There is a real war going on
in the country. The Pakistan army has
been propelled into a high intensity military
operation is Swat, Malakand and now the
January 2010
latest in South Waziristan. The army is
doing extremely well under the
circumstances but how successful the
operation in South Waziristan may be,
and no matter how hard and well the army
fights, the outcome is going to depend on
political reforms and the implementation
of a string of promises and understandings
long made and shortly neglected and
forgotten. The military may be able to
break the militants hold over the areas
but in the long run it is the civil administra-
tion that requires urgent reforms if the
whole process does not heave to be
redone at some other date in future. The
violence of the militants and the army
action against them has undermined the
efforts aimed at economic developments
in the region which was already a
development desert before the current
operation. A black economy in goods,
drugs and weapon has flourished in the
absence of inward investment that would
have provided an alternate livelihood to
smuggling. There are no jobs that could
attract a largely uneducated population
and it is a little surprise that the militants
find it easy to recruit and retain young
men who see no future outside the
possible short but possibly the profitable
life of Jihad.
Every nation has to take some bold
decisions at such junctures of their national
life but the decisions require examples to
be set by the leadership. If Pakistan is to
survive the present onslaught, its
leadership, of all hue, must unite against
a common enemy. The army needs to
resolve to fight and destroy the monster.
When confronted with an existential threat,
survival depends on unity of purpose. The
battle of minds need to be won before the
monster of extremism can be defeated. It
can only be won when all and one realise
that their real enemy resides within
FARID
W\
IX
SAYING OF THE HOLY PROPHET #
The worst people are those who are double-
faced; and when they talk to another person they
say what he likes; and when they talk to another
person they talk what this fellow likes. On the Day of
Resurrection such person will have two reins of
Fire in their mouths and their tongues will be of such
length that they would drage them and trample them
under their feet.
A
MINARET
January 2010
CALL FROM THE MINARET
His Eminence Maulana Muhammad Abdul
Aleem Siddqui Al-Qadri.
THE CODIFICATION OF ISLAMIC LAW
The Islamic religion which comprehends in itself that Islamic law is solely based,
from beginning to end on the foundations of Holy Qur'an and Sunnah. The Holy Qur'an in
itself is the store-house of knowledge, all that we need. Yet the Sunnah of the Prophet (#)
is also treasure of guidance and second basic source of law.
The Holy Qur'an was not delivered to the Prophet as one complete book but was
revealed to him bit by bit and piece by piece. The revealed verses of Qur'an were fixed up
in chapters by the Prophet himself under the Divine guidance. He also fixed up the serial
arrangement of the Chapters, and all that under the Divine instructions, thus leaving no one
to dissent.
The Sunnah of the Holy Prophet (#) which formed the second primary source of
Islamic law (numbering hundreds and thousands) were preserved in the hearts of the
Companions (some also in the written form) were needed to be classified in the form of law
and by laws, topics and problems and then codified in the book form after passing away of
the Holy Prophet (#). The object was to enable every Muslim to know the law in the easiest
way. This was an enourmous task but carried out with utmost care by an advisary council
composed of such experts of Islamic learning who were firmly grounded in the knowledge.
His Eminence Maulana Abdul Aleem Siddiqui Al-Qadri (RA) (1 892-1 954) was one
of the most gifted intellectuals of his time. His rational approach to present day problems
displayed his depth of knowledge. We bring his book "Codification of Islamic Law" for our
readers in serialised form. The readers shall find his lucid narration that describes historically
the magnitude and sensitivity of the problem to attract the present day society that is shoring
away from the Islamic norms and values Editor
SOME BASIC OBSERVATIONS rational arguments that the universe
decidedly owes its existence to Creator,
In my class-lectures and public for Whom every particle of the Creation
speeches, I have already explained the is a witness. I also made it clear that, just
obvious truth that only the inventor and as there are natural laws which govern
manufacturer of a machine knows best the working of the universe (and they are
how to use it and he alone can properly called God's Way in the Holy Quran),
teach its use to others. I have also similarly there are laws, ordained by God,
explained that every maker holds his relating to the individual and social life of
creation dear and does not like it to be human beings, and that it is God's Way
spoiled in any way, and that, consequently, to teach them to mankind, for which the
he teaches its method of use himself. divinely-appointed law of delivering Divine
I have also explained and proved by Guidance in the form of Wahy (i.e.
MINARET 5 January 2010
Revelation) through the Prophets and
Messengers endowed with special
capacities by God to perform the task,
has been coming into play since the
creation of humanity.
I have further explained that humanity
and its culture and civilisation have grown
gradually, that for a very long period the
races and nations of the world remained
divided and segregated from each other
and that, during that period of immature
humanity, separate Prophets and
Messengers of God continued to come to
the separate human communities, so
much so, that on certain occasions, more
than one Prophet was working at the same
time among different groups. However,
when the time came for humanity to come
together, when the age of the printing
press and the wireless and the aeroplane
dawned, when mankind arrived at the
stage of its history where it could function
as one body, when the human ingenuity
was on the verge of developing those
means whereby it could preserve the
Divine Message for all time, God Almighty
sent such a perfect guide, such a World
Prophet and Messenger, who came with
the title not of the Mercy for the Arabs
but as the Mercy unto all the worlds,
and God's Word was announced.
"Verily, We have sent thee not but as the
Bringer of Glad Tidings and the Warner
for the whole of humanity. (34 : 28)
That great Prophet came transcending
the limitations of country and clime. He
came as the Divine Mercy Personified.
He came with the Divine Message of
Mercy, the Revealed Guidance, the
Divinely-appointed Law, the Religion of
MINARET i
Mercy. His glorious name is MUHAMMAD,
i.e., the Praised One, (God's Blessings
and Peace be upon him!). He was
declared to be the Last Prophet.
Prophethood found its consummation in
his august person. Religion was perfected
in all its aspects and one for all. The Divine
proclamation was made:
"This day have I perfected your
religion for you, completed My favour upon
you, and Have chosen for you Islam as
your religion'. (V : 4.).
That great Prophet announced in
unambiguous terms: "I am the last Prophet
and there is no prophet after me".
Humanity had received the Perfect
Religion. Consequently the door of Divine
Revelation was closed and sealed, and
God's last Prophet announced: "Nothing
remains from the prophethood except true
dreams". This was a statement meaning
the Divine Revelation, which has been
named in the Holy Quran as Wahy and
which means positive and certain
knowledge communicated by God, came
to an end with the Last Prophet (#).
In that literal and certain Revelation
(Wahy Matlu) which was granted to that
great Prophet, the Divine promise of
preserving it was affirmed. The Word of
God proclaimed:-
"We have, without doubt, sent down
the Messsage; and We will assuredly
guard it (from corruption)". (XV : 9).
And, again:-
"And indeed it is a Book of exalted
• January 2010
powder. No falsehood can approach from
before or behind it: It is sent down by One,
full of Wisdom, Worthy of all Praise."
(XLI :41,42).
For the preservation of the Message,
God Almighty advised His Holy Prophet
(#) the following words:
"Move not thy tongue concerning (the
Quran) to make haste therewith. It is for
Us to collect it and to promulgate (or recite)
it. So when We have promulgated (or
recited) it, follow thou its recital"
(LXXV: 16-18).
That was about the text of the Holy
Quran which is preserved today not only
in Book form but also in million of human
brains.
As for the preservation of the
meanings of the Quranic text, God
Almighty made it clear that:
"Nay more, it is for Us to explain it
(and make it clear)". LXXV : 19).
Thus, it was not only the preservation
of the text of the Holy Quran but also its
meanings, which God Almighty took upon
Himself. Hence the Holy Prophet (#) said:
"I have been given the Quran and the like
of it along with it".
This means that the Holy Prophet
(#) was not given only the Quranic text,
but was also taught its meaning by God
Almighty.
The Holy Prophet (#), in his turn,
transmitted the text as well as the meaning
to his Companions. Every student of the
MINARET
Hadith knows that the Companions would
come to him, take lessons from him in
portions of the text along with their
meanings and explanations, and, in their
turn, teach the same to others.
Thus, on the one hand, the Holy
Prophet (#) transmitted the actual
meanings and true explanation of the Holy
Quran to his Companions and through
them to the later generations, while on
the other, he pronounced a definite
warning to all those who might wish to
change the meanings and the
explanations. He said:
"Whosoever explains the Holy Quran
according to his personal opinion, let him
make his abode in hell"
He further warned those who might
attribute false explanations or forged
Hadith to his name, saying:
"Whosoever intentionally attributes a
false thing to me, let him make his abode
in hell".
Then, after he had taken all the steps
for preserving the teachings of Islam, the
Holy Prophet (#) informed the world that:-
"One party of my followers will always
remain above others with clear truth.
Whosoever opposes them will not be able
to harm them (i.e. overpower them in
argument), until the Last Day".
In the light of the preliminaries
outlined, I am sure you have understood
fully that the Islamic religion, which
comprehends in itself that Islamic Law
(i.e., the Shariah), is based, from the
January 2010
beginning to the end, on Divine
Revelations, which will remain in its original
purity (Insha-Allah) to the Last Day. Every
word of the Holy Quran is from God, and
for the explanation of every word the
Personal Guidance (or Sunnah) of the
Holy Prophet (#) is present.
Thus, when Hazrat Aysha, the truthful,
(God be pleased with her!) was asked
about the morals and manners of the Holy
Prophet (#), she replied: "His morals are
the Quran", which means that the Holy
Prophet's (#) actions and sayings were
the practical commentary of the Holy
Quran, or, in other words, the Holy Prophet
(#) was the embodiment of action based
upon the Holy Quran. (May his memory
be evergreen!).
It is because of this that God ordered
us in the Holy Qur'an:
"So take what the Apostle assigns to
you and deny yourselves that which he
withholds from you". (LIX : 7).
And, again:
"Verily, in the Apostle of God there is
for you the best model". (XXXIII: 21)
We are further told with great
emphasis that every actin and saying of
the Holy Prophet (#) is thoroughly based
on revelation from God. Thus, the Holy
Quran says:
"Nor does he say (aught) of (his own)
desire. It is no less than revelation sent
down to him". (LIN : 3-4).
Still more emphatic is the following
MINARET I
Quranic verse :
"Verily, those who give their pledge
to thee (O Prophet!) do nothing less than
give their pledge to God: The Hand of
God is over their hands". (XLVIII : 10).
Further, the Holy Quran describes the
act of the Holy Prophet (#) as the act of
God. It says, while referring to the Holy
Prophet;s (#) act of throwing dust towards
the enemy during the battle of Badr:-
"When thou threwest (a handful of
dust), it was not thy act, but God's
(VIII : 17).
Thus, at another place, the Holy
Quran says:
"He who obeys the Apostle, obeys
God." (IV : 80).
Hence, the basis of the Islamic religion
and law is first the divinely revealed
Guidance existing in the form of the Holy
Quran and second the Sunnah (Personal
Guidance) of the Holy Prophet (#) which
is nothing else than a practical and
magnified reflection of the Holy Quran.
It was this fundamental importance
of the Holy Prophet's (#) Sunnah which
compelled the early Muslims to observe
extreme caution in receiving and
transmitting the Prophetic Traditions
(Ahadith). THe Companions valued every
saying of the Holy Prophet (#) as the
greatest treasure, strived their utmost to
preserve it, and understood every teaching
of the Holy Qur'an in the light of those
Sayings.
i January 2010
T he M onth of M uharram
Mufti Muhammad Taqi Uthmani
Muharram is the month with which
the Muslims begin their lunar Hijrah
calendar. It is one of the four sanctified
months about which the Holy Qur'an
says:-
"The number of the months according
to Allah is twelve months (mentioned) in
the Book of Allah on the day in which He
created heavens and the earth. Among
these (twelve months) THERE are four
sanctified". (9:36)
These four months, according to the
authentic traditions are the months of
Zulqa'dah, Zulhijjah, Muharram and Rajab.
All the commentators of the Holy Qur'an
are unanimous on this point, because the
Holy Prophet (#) in his sermon on the
occasion of his last Hajj, has declared:
"One year consists of twelve months,
of which four are sanctified months, three
of them are in sequence; Zulqa'dah,
Zulhijjah, Muharram, and the fourth is
Rajab."
The specific mention of these four
months does not mean that any other
month has no sanctity, because the month
of Ramadhan is admittedly the most
sanctified month in the year. But these
four months were specifically termed as
sanctified months for the simple reason
that their sanctity was accepted even by
the pagans of Makkah.
In fact, every month, out of the twelve,
is originally equal to the other, and there
is no inherent sanctity which may be
attributed to one of them in comparison
to other months. When Allah Almighty
chooses a particular time for His special
blessings, then it acquires sanctity out of
His grace.
Thus, the sanctity of these four months
was recognized right from the days of
Sayyidina Ibrahim (AS). Since the Pagans
of Makkah attributed themselves to
Sayyidina Ibrahim (AS) they observed the
sanctity of these four months and despite
their frequent tribal battles, they held it
unlawful to fight in these months.
The month of Muharram has certain
other characteristics peculiar to it which
are specified below.
1. Fasting During the Month
The Holy Prophet (#) has said:
"The best fasts after the fasts of
Ramadhan are those of the month of
Muharram."
Although the fasts of the month of
Muharram are not obligatory, yet, the one
who fasts in these days out of his own will
and choice is entitled to a great reward
by Allah Almighty.
2. The Day of Ashurah
Although the month of Muharram is
a sanctified month as a whole, yet, the
10th day of Muharram is the most sacred
1 January 2010
among all its c
"Ashurah".
. The day is named
According to the Holy companion Ibn
Abbas (RDA). The Holy Prophet (#), when
migrated to Madinah, found that the Jews
of Madinah used to fast on the 10th day
of Muharram. They said that it was the
day on which the Holy Prophet Musa
(Moses) (AS) and his followers crossed
the Red Sea miraculously and the
Pharaoh was drowned in its water. On
hearing from the Jews, the Holy Prophet
(#) said, "We are more closely related to
Musa than you" and directed the Muslims
to fast on the day of Ashurah. (Abu
Dawood)
It is established through a number of
authentic Ahadith that fasting on that day
of Ashurah is Sunnah of the Holy Prophet
(#) and makes one entitled to a great
reward.
According to another hadith, it is more
advisable that the fast of Ashurah should
either be prefixed or suffixed by another
fast. It means that one should fast two
days: the 9th and 10th of Muharram or
the 10th and 11th of it. The reason of this
additional fast as mentioned by the Holy
Prophet (#) is that the Jews used to fast
on the day of Ashura alone, and the Holy
Prophet (#) wanted to distingushed the
Islamic-way of fasting from that of Jews.
Therefore, he advised the Muslims to add
another fast to that of Ashura.
(Courtesy: Islamic Voice)
GRANDEST EPISODE
IN MAN'S HISTORY
Mr. Abdullah YousufAli
The mission of Imam Husain was to keep
alight the beacon of truth in a world enveloped
in darkness — when political power was
associated with arrogance, selfishness, luxury,
idleness and want of faith, he showed by his
life that poverty and humility were consistent
with the highest spiritual teaching, and by his
death that unselfishness and trust in God were
more powerful weapons for the higher life
than worldly triumphs. Owing to the
corruptions in the UMMAIYED court much
dissatisfaction, division and doubt had spread
over the Islamic world. The martyrdom of the
Prophet's grandson did much to reunite many
factions, and to redirect their attention to the
Prophet's message of brotherhood and
righteousness. The moving story of Husain's
sufferings and the patience and firmness with
which he endured them has appealed to
Muslims of all sects and schools of thought,
and to non-Muslims also. The domestic details
of the tragedy furnish some of the grandest
episodes in the inner history of mankind.
MINARET
January 2010
What Islam says about
Marital-violence Issue?
Waseema Hameed Qureshi
Men and women have been endowed
differently. Male and female gender
qualities don't match. Although a woman
can function as the breadwinner, while
being both the bearer as well as caretaker
of the family offspring, a man is constituted
only to meet the requirments of the tough
outdoor life. For the special responsibility
a physically enabled female shares with
nature in the grand task of procreation, a
male has to, as Allah's vicegerent, carry
out this delegated responsibility of
providing, protecting and comforting his
marital partner to the best of his ability.
Let there be no mistake in understand-
ing that Islam has not in any case allowed
violence against the weak and least of all
against women. Allah has indeed, been
highly Gracious and Merciful in issuing
mankind the Book which instructs us
through our difficulties in life.
Every word of His Message means
to direct us towards righteousness in the
present life and better rewards for the
Hereafter. Indeed, mistaken are those
who misinterpret Qur'anic verses as word
of permission to execute violence against
women such as when it quotes:
Men are the protectors and
maintainers of women because Allah has
made one of them excel over the other,
and because they spend out of their
possessions. Thus, righteous women are
obedient and guard the rights of men in
MINARET 1
their absence under Allah's protection. As
for women of whom you fear rebellion,
admonish them, and remain apart from
them in beds, and beat them. Then if they
obey you, do not seek ways to harm them.
Allah is Exalted, Great' (IV: 34).
All human societies set up courts in
one form or the other which are allowed
to function by social consensus, to warn
punish with hard labour or imprison social
offenders. Even doting mothers often use
corporal punishment to admonish children
who refuse to obey rules of discipline.
When warnings and reasoning cannot
pump sense into an adult, other options
have to be tried to help secure the survival
of family life. Methods may vary according
to needs. But the core purpose is to firmly
safeguard the interests of all concerned
persons.
It doesn't matter if some degree of
harshness is used to restore marital unity
and harmony, but it definitely is devastating
when acts of defiance should fall on deaf
ears and be allowed to disrupt family life,
render the system nonfunctioning and in
turn, rob the self-esteem and confidence
of those young ones who, God has trusted
us with to nurture and protect.
Marital disputes, no doubt, are best
resolved within the privacy of home,
particularly when the repute of modesty
(a woman) is at stake. It is all the more
January 2010
preferable if one of the two partners-in-
relationship is to act as a mediator, for
they are better known to each other than
outsiders.
grievous Chastisement on the day when
their tongues, their hands and their feet
will bear witness against them as to their
actions'.
In this respect, the husband, as
provider has been chosen for the task of
straightening up of household matters
whenever things start getting out of hands.
In fact, this is a tough to put into
practice, for in case of misuse of his
position Allah has warned of grievous
punishment for injustice. The Almighty
surely did not intend to encourage marital
violence, as some people do misinterpret,
because He has categorically declared:
'Those who annoy believing men and
women undeservedly, bear (on
themselves) a calumny and a glaring sin'
(XXXIII:58) So, the above decree was
issued undoubtedly, with the high purpose
of protecting the sanctity of home-life.
Here we also find, how the above
verse distinctly restricts the degree of
authority Allah, the most Merciful, places
in a man to act as a reformer in marital
matters. A reformer cannot reform others
before placing himself into the frame of
reform first.
Any true believer, who imagines living
in the omnipotent presence of the Lord,
cannot possibly dare take advantage of
his position to make another person's
existence subject to difficulty. If a man
resorts to violence using lame excuses,
he should know that:
Those who slander chaste, indiscreet
and believing women are cursed in life
and in the Hereafter: For them is a
Before claiming to act as Allah's
vicegerent to reform women-folk,
therefore, a man must give himself a
thorough check up. He has to see that
the rebellious attitude of his wife is not a
result of and hence a silent protest against
his own waywardness.
Allah doesn't intend women into
slavery of men by disallowing them an
equally active part in the outdoor side of
this material life. Allah, nowhere in His
Book excludes females from the right to
use own discretion and free will. His Limits
are for the best interest of mankind and
both men as well as women have to
comply with those limits, not under social
pressure but through a wholehearted
acceptance of Allah's commands.
Things, we know, don't work with half-
hearted commitments. In case of defiant
behaviour, a man can use a cane for his
wife, yes, but Allah, the oft-forgiving, the
most Merciful, hasn't left women
unshielded against injustice. He quotes:
'And those who launch a charge against
chaste women, and produce not four
witnesses, flog them with eighty stripes
and reject their evidence ever after: For
such men are wicked transgressors'
(XXIV:4).
This is a serious notice to the people
who choose to abuse women emotionally
and physically without adequate and
ample evidence to support their views.
Allah has indeed proposed very terse
January 2010
physical sentence and public humiliation
as a reward for the perpetrators of violence
in the present life and an everlasting
grievous punishment for the Hereafter.
It is for this very reason that despite
the decree, nowhere in the Sunnah of our
Prophet Muhammad (#) or his followers
in Islam, one finds a single example of
wife-beating or marital violence in general.
Discussion, reasonig and intervention by
family members were always the preferred
methods used to put family matters in
order.
Islam believes in free expression of
opinion. An Islamic ruler serves the
subjects with true spirited fear of God.
The burden of sovereignty humbles him
down to being self-critical about personal
character and possessions.
The caliphs of Islam took public
criticism with exemplary humility and
apology, where necessary. They were
wise and self-conscious about human
erring. They faced the world with fortitude
to self-correct. Their deeds outline the
unique character, a role model would need
to adapt as Allah's servant, begging for
His forgiveness every step of the way, as
they did.
The code of practice attached with a
decree of this nature is so frighteningly
strict and burdening that there is, of course,
no room for some fool to gratify himself
by readily offering to hold the reigns of
His jurisdiction only to serve personal
whims.
The domestic unit, therefore, could
not be exempted from a universally
accepted necessity, which demands
someone at the top management seat to
run the household affairs under one
command.
There has to be a captain for each
individual vessel just as there has to be
a leader to direct a unit of soldiers towards
a goal. This being an acknowledged fact
that two managers cannot be appointed
in the same rank, only one could be
chosen to become the head.
Allah as Creator has the best
knowledge of His creations and hence if
He decreed a male to be the captain of
the domestic ship, his marital partner
should have no qualms in accepting His
command wholeheartedly. We must
realise that this is to ensure the social and
moral welfare and security of human race,
within the means of how we have been
constituted.
We must appreciate the knowledge
that a place of leadership means meeting
a challenge to reform self first of all. The
fear of the Almighty should thus, change
the ferocity of a man's temperament into
humbleness, his egoism into servitude
and his heedlessness into concern.
(Courtesy: The News)
January 2010
The Qur'an and the West
Dr Muzaffar Iqbal
After a century of concerted efforts to
discredit hadith literature as a veritable
source of Islam, the western academia
has now diverted its full attention to the
Noble Qur'an. There are, literally,
thousands of new graduate students
working on various aspects of the Qur'an
at different western universities. Numerous
books are being published on the Qur'an
and there is an increasing number of
graduate and undergraduate courses in
the department of religious studies
specifically devoted to the Book held
sacred by one-fourth of humanity. This
new attention to the Qur'an is neither
accidental nor incidental; it is also not a
well-planned conspiracy; it is simply the
most logical outcome of western attitudes
towards Islam and its source material.
This new attention to the Qur'an is
not without affinities to certain recent global
events which have strained the relationship
between Muslims and the West in general.
Like the Crusades and the Turkish Wars
of the previous centuries, which produced
an enormous interest in the Qur'an in
western Christendom, current global
tensions have generated a new round of
scrutiny of the Qur'an by western thinkers,
clergy and academia. These new tensions
have also created a certain degree of
urgency (and funding) to study the Qur'an,
which is now being seen as the very root
of the "Muslim problem," not only by certain
European and American politicians but
also by some scholars and religious
leaders.
This perceived problem comes, more
MINARET 1
specifically from the Qur'anic verses on
Jihad, which has attracted the attention
of many influential politicians and various
think-tanks. As a result of fear,
misunderstanding, and sheer ignorance,
terrorism is also being linked to the Qur'an.
Certain Muslim governments have been
forced to "expunge" many verses dealing
with Jihad from the educational curricula.
The vigorous military, political, economic
and cultural campaign now underway has,
however, not remained in the domain of
politics; it has its academic counterpart,
just as the Orientalism of yesteryears was
not merely an academic exercise.
The Qur'an and the West", one of the
first books on the Qur'an published in the
West after the events of September 11 ,
2001, is a case in point. The author,
Kenneth Cragg, who "for six decades has
been recognised and praised as one of
the West's most gifted interpreters of
Islam," is pre-occupied with the relevance
of the Qur'an to the events of that day,
which he takes for granted as being the
work of Muslims who are "inspired by the
Qur'an." While both these premises are
doubtful, what is relevant here is the sheer
force of these events, leading western
scholars and religious leaders like Cragg
to look into the Qur'an to discover the root
of the "inner crisis in the liability of Islam."
In his book Cragg oscillates between
condemning the "harsh belligerence in
the Qur'an, a strong pugnacity on behalf
of faith," and what he calls its "gentler
side." Despite his counsel to westerners
I- January 2010
to respect the Qur'an and Muslims,
Cragg's own highly charged book is filled
with overt and covert insults and
disparaging remarks. His book is primarily
an attemt to sift and separate apart from
the Book of Allah portions that he calls
the "acceptable Qur'an - the one that has
no political content, no theme under the
title of Jihad save the Jihad bi'l-nafs, a
Qur'an with no role in the shaping of
society, for "the political power-exercise
only came at all for the briefer Medinan
period and had been firmly excluded
throughout the defining Meccan years
when only the ever prior preaching task
was given (to the Prophet). He dose this
by making a sharp distinction between
the Makkan and Medinan period of the
Prophet's life as well Makkan and Medinan
surahs - this time in a much harsher
manner than he had done in his 1971
work, The Event of the Qur'an: Islam and
Its Scripture. This is by no means, an
isolated example of the western academic
attitude towards the Qur'an.
Historically, the current western
academic attitudes can be traced back to
the work of the ninteenth century
Orientalists and, through them, to the five
centuries of discourse on the Qur'an by
Christian polemists-cum-philogists who
appeared on the western academic scene
in the fourteenth century, when the Church
Council of Vienna, held in 1312,
announced the establishment of chairs in
Arabic, Greek, Hebrew, and Syriac at
Paris, Oxford, Bologna, Avignon, and
Salmanca. It is the vast store of
Orientalism from which most of the current
western discourse on the Qur'an derives
its kinetic pressure and material resources,
although "today an Orientalist is less likely
to call himself an Orientalist than he was
almost any time up to World War II," as
Edward Said has noted in 1978.
The contemporary academic
discourse on the Qur'an has re-cloaked
itself in new garb in order to distinguish
itself from Orientalism proper, but it is
unreasonable to assume that any scholarly
tradition can dissociated itself from the
core values, assumptions and premises
of its mother tradition. Thus, while the
current academic writings on Islam are
no more the sole cominion of the erstwhile
Orientalist, the study of Islam as a subject
alongside other religions in the relatively
new departments of religious studies, as
well as in the older and well established
area study departments and departments
of languages and literature at numerous
British, European and North American
universities, has umbilical links with the
Orientalism of yesteryears.
A general survey of the contemporary
western academic study of the Qur'an
makes it abundantly clear that it cannot
rid itself of the very foundation on which
it stands, because, as Edward said noted,
"despite its failures, its lamentable jargon,
its scarcely concealed racism, its paper
thin intellectual apparatus, Orientalism
(continues to) flourish." (Courtesy: The
News International)
January 2010
SERMONS OF IMAM HUSSAIN (RDA):
AN ASSET FOR FOLLOWERS
Farhat Hussain
With the birth of Imam Hussain (RDA),
the news was also spread that he would
be martyred. Hadhrat Umm-e -Fazal the
mother of Hadhrat Abdullah Bin Abbas,
who had fostered Imam Hussain (RDA)
says, "One day, I took Imam Hussain
(RDA) to the Holy Prophet (#) who kissed
and dandled the child. In the next mo-
ment, the Holy Prophet (#) burst into tears.
I was very embarrassed to see the situ-
ation, but asked the Holy Prophet (4Se)
the reason behind his weeping. The Holy
Prophet (4;) said that the angel of Allah,
Hadhrat Jibraeel (Alaihis salaam), had
come to him (The Holy Prophet) and had
given the dreadful news that his grand-
son would be killed by his Ummah when
he would bejust 57.1 surprisingly asked,
"Whether your this son"? The Holy
Prophet (4&) replied positively and
said that Hadhrat Jibraeel (AS) had also
brought me the soil of the place where
this son of mine would be martyred."
The golden era of Khilafat-e-Rasheda
ended and Amir Muawiya made his son,
Yezid, the ruler. But it was an un-Is-
lamic government which was absolutely
based on tyranny and dictatorship. It
was purely an aristocratic form of gov-
ernment which demanded Imam
Hussain (RDA) to accept it by giving his
oath of allegiance, but the Imam turned
down this demand.
On the invitation of Kufans and the
message received from Hadhrat Muslim
Bin Aqueel, the Imam (RDA) decided to
move towards Kufa, the city which was
made the capital of the country by Imam's
father, Hadhrat Ali (RDA) during his ca-
liphate. The governor of Kufa, Ibne Ziad
received the news of Imam's departure
for Kufa, who sent his troops to stop the
Imam from moving forward. Ibne Ziad's
forces compelled Imam's caravan to stay
at Karbala, the place where the famous
tragedy of Islamic history took place on
10th Muharram, 61 Hijra.
Imam Hussain (RDA) is not only the
grandson of the Holy Prophet {%), son of
Hadhrat Ali (RDA) and Bibi Fatima (RDA),
brother of Imam Hassan (RDA) and Bibi
Zainab andSayyid-ush-Shuhada (leader
of martyrs), but also a great orator who
delivered different sermons to his fellow
people and also to the forces of Yezid on
various occasions.
On the occasion when the governor
of Madinah, Walid Bin Utteba, called
Imam Hussain and asked for the oath of
allegiance in favour of Yezid, the Imam
said:
"Oath of allegiance is not a secret
act. When you call all other people, also
call me then."
January 2010
Listening to this, closely sitting to
Walid, Marwan Bin Hakam advised Walid
to kill Imam Hussain (RDA) as it was the
most suitable time as if he (Imam) left,
they would not be able to get such a
golden opportunity. Marwan main-
tained, either administer the oath of
allegiance from Imam in favour of Yezid
or kill him now." On this, the Imam said:
"We are Ahl-e-Bait-e-Nubuwwat
(Members of the Holy Prophet's family),
quarry of Risalah (Prophethood) and
birth-place of angels. Yezid is sinful and
debauched person. He is a drinker and a
killer, so a man like me cannot give the
oath of allegiance to him." After deliver-
ing the sermon, the Imam came out of
Darul Amarah. If analysed, Imam's one
sentence is a guidance for forthcoming
generations that, "A man like me cannot
give the oath of allegiance to a man like
you." It means no Hussaini can accept a
Yezidi as a ruler.
tyrdom is auspicious. I want to be
martyred, as living with under such
cruel conditions is itself a heinous crime.
See the Kufans who resorted to perfidy
and disowned us. They killed our Naib
and messenger. They are'the same people
who administered the oath of my alle-
giance and also vowed to support Haq
(the right). But now all have deviated, so
I mention clearly that we have no sup-
porter or helper in Kufa and the situa-
tion has completely changed and dete-
riorated. In such an unfavourable situa-
tion, I allow you to go back without any
hesitation and we will not be incensed
with it, and neither shall we level any
allegation."
The caravan of Imam had just crossed
Qadsiya that Hur Bin Yezid Tamami
appeared commanding a force of one
thousand soldiers. The Imam (RDA) de-
livered a speech to Hur and his col-
While travelling from Makkah to
Kufa, the Imam received the news of
Hadhrat Muslim Bin Aqueel's martyr-
dom at a place called Sa'albia. On the
occasion, the Imam delivered a sermon:
"O people! the circumstances have
turned into a critical position and what
you are also witnessing. The world has
changed its attitude and all its virtues,
excellence and kindness have ended.
Alas! today no one follows the right nei-
ther tries to prevent from wrong. Now,
the time has come when a Momin (be-
liever) should believe that death of mar-
"O people! be afraid of Allah and
know the right of deservings. If you do
so, it will be in your favour and salva-
tion. I had not decided to come to Kufa
until hundreds of your letters and scores
of your representatives had reached me,
inviting me to come to Kufa as they had
no true Imam and did not want to accept
the un-Islamic and unlawful govern-
ment of Yezid. Your messengers had
further told me that you deemed Ahl-e-
Bait the worthy of Khilafah (caliphate)
as perhaps Allah gathered you on the
centre of Haq and Hidayat (right and
guidance) through me. So I have not
January 2010
come here myself, but have brought here
by your requests. If you fulfill your prom-
ise and satisfy me in extending your
cooperation in establishing.Deett-e-Haq',
I am ready to enter your city and if you
have changed your opinion and consider
our arrival unpleasant, we are ready to
go back willingly."
No one answered the sermon. In the
meantime, Adhaan of Asr was called
and all offered their prayers in the
Imamah (leadership) of Imam Hussain
(RDA). After the prayers, the Imam (RDA)
again delivered a sermon:
"O people! if you resort to
abstemiousness and recognise the right
of deserving, it will be the pleasure of
Allah. We, the Ahl-e-Bait-e-Rasul, are
more deserving for caliphate than these
claimants. They have no right to rule as
they are tyrannising. But if you do not
like us, do not recognise our right and
you have changed your opinion which
you had showed in your letters or through
your messengers, I am ready to willingly
go back." (Tibri- Vol VII).
In the sermon, which Imam Hussain
(RDA) delivered at a place Baiza, the
Imam (RDA) clearly declared that he and
his colleagues did not accept the
monarchic and patrimonial government
of Yezid which was founded unlawfully.
In his historic sermon, the Imam (RDA)
said:
"Listen to me . No doubt, these Yezidis
have accepted the devotion of Satan and
have abandoned the obedience of Allah.
They have spread a revolt and commo-
tion in the country. These rulers have
suspended the Islamic Jurisprudence
and divided the wealth of the nation in
an un-Islamic way. They term the legiti-
mate forbidden and term forbidden
lagitimate. So I have the right to object
on their activities. I received your let-
ters and met your messengers who told
me that you had accepted my allegiance
and that you would never leave me alone
and helpless. If you keep your promise,
you will reach the right path. I am
Hussain, the son of Ali and Fatima Binte
Rasul. My personality is a model for you.
If you violate your vow and withdraw
from my allegiance, it would not be a
strange thing as you have done so before
me with my father, my brother and my
cousins (i.e. Hadhrat Ali, Hadhrat Imam
Hussan and Hadhrat Muslim Bin Aqueel
respectively). One who is defrauded by
you, is swindled completely. You have
set a very bad example with your act.
One who violates a vow, destroys" him-
self with his own hands. (Ibne Aseer Vol.
IV and Tareekh-ul-Umamul Malook Vol
VI).
In the same sermon, the Imam (RDA)
said: "If you are frightening me of my
death, I will give the same reply which
was given by a companion of Holy
Prophet (gfc) to his cousin who wanted
the companion to be away from the sup-
port of Holy Prophet (4£). Thecousin had
said that if the companion fought in
favour of Holy Prophet (&), he would be
killed. The companion had replied, 'I
January 2010
will soon set out and when the intention
of a man is virtuous and he fights like a
Muslim and sheds his blood on virtuous
people and be away from the culprits, he
does not hesitate in sacrificing his life. If
I survive, I will not be ashamed, and if
killed, will not be reproached. But living
in misery, is very shameful'."
Yet on another occasion, the Imam
(RDA) delivered a sermon addressing the
enemy forces:
"O people! remember my family back-
ground and consider who I am. Then do
a little heart-searching and bring your
conscience for accountability and delib-
erate thoroughly, is it better for you to
kill me? Am I not the beloved son of your
Holy Prophet's daughter and his cousin
Ali, who embraced Islam when he was
very young? Is Hadhrat Hamza not my
father's uncle and is Hadhrat Jaffer-e-
Tayyar not my uncle? Have you not
listened to Holy Prophet's (#) quotation
which he had said in favour of me and
my brother Imam Hasan (RDA) that,
Hasan and Hussain are the chiefs of
youths of heaven? If this statement is
true and definitely true as Allah knows
well that I have not told a lie throughout
my life, then tell me whether you should
give me a reception with drawn swords?
If you do not have confidence in me, you
can verify the statement from those who
are still present among you or ask the
companions of Holy Prophet (%) like
Jabir Bin Abdullah Ansari, Abu Saeed
Hazri, Sahal Bin Sa'ad Sa'idi, Zaid Bin
Arqam or Unas Bin Ma'alik. They will
all tell you whether they have or have
not listened to the Holy Prophet (4&)
saying that I and my brother Hasan are
the leaders of heaven's youths. Can this
statement of Holy Prophet (4&) not stop
you from shedding my blood? I swear by
Allah that no other grandson of any
Prophet besides me is present in this
world. I am the only grandson of your
Prophet. Do you want to kill me because
I have killed someone, have shed
someone's blood, have usurped someone's
property? Tell me what is the matter?
What is the crime I have committed?"
In the night of Ashurah (night be-
tween 9th and 10th Muharram), the
Imam (RDA) gathered all his fellows and
addressed them. He said:
"O my colleagues and friends! I do
not know whether there are more faith-
ful companions than my friends in any
corner of this world or does someone else
have such sympathetic Ahl-e-Bait. as do
I. O brave colleagues! May Allah bless
you. The promised time has reached. I
think, a decision will be reached be-
tween me and them tomorrow. After
deliberation, it is my opinion that you go
back to your towns and villages with
your souls and bodies un-hurt and do not
put yourselves in this fire of extermina-
tion. The enemies have conflict only with
me and not with you. I willingly liberate
you from my relation of allegiance and
obedience and allow you with my free
consent and pleasure to leave me. You
are free to go any where and take advan-
tage of night's darkness."
January 2010
Imam Hussain's companions listened
to his sermon but decided to have the
honour of being martyred the following
day with Imam Hussain (RDA). The day of
Ashurah appeared and after offering
Fajr prayers, the Imam (RDA) addressed
the Syrian armies as a fulfilment of a
condition. On this occasion, the Imam
said:
"O people I do not be hasty First let
me say something, then you shall have
the option; If you accept whatever I say
and deem it true, and do justice, then
you will be lucky and there would be no
way out for me to oppose you, but if you
do not accept whatever I say and do not
do justice, and you all agree on a point
what you have to do and then do what-
ever you want to do with me, and do not
give me respite. Allah is my helper who
revealed the Book (Holy Qur'an) and
who is the Guardian of pious people. You
we can see how the situation has shaped
up. The world has been devoid of virtues
and only little life is left. Alas! you do not
see that Haq (the right) has been pushed
back and wrong is being openly followed.
There is no one to stop wrong-doings. I
want the death of only martyrdom."
Till Asr, all the male companions of
Imam Hussain (RDA) had been martyred.
Now, the Imam (RDA) himself went into
the battlefield and started the war. While
combating, the Imam (RDA) was also de-
livering a sermon to the enemies. He
was saying:
"Today you people have gathered
here to kill me. I swear by Allah that
after me you will not kill such a man
whose murder will make Allah more
displeased than my murder. Allah, by
disgracing you, will honour me and hence
will take revenge from you."
Imam Hussain (RDA) , who was trained
and graduated from the school of Prophet
(4g:), raised the voice against the atroci-
ties and cruelties of yazid. He was not
only against Yazid but against a system
of vice. He adhered to his stand till to the
end, and was martyred for the same
cause.
{Courtesy: The News International)
PATI tMCE
"And certainly we shall test you with something of fear, hunger, loss of
wealth, lives and fruits but give glad tidings to the patient. Who, when
afflicted with calamity say "Truly! To Allah we belong and truly to Him
we shall return". They are those on whom are the Salawat (i.e., Message,
etc.), (i.e., who are blessed and will be forgiven from their Lord and
(they are those who) receive His Mercy and it is they who are
the guided ones". (Holy Qur'an 2: 155-157)
January 2010
Veil of a time
Miriam Zamani
It would appear that the West has a
particular aversion to veiled women. In
fact it seems downright afraid of them for
one unfathomable reason or another. The
'veil' in question includes everything from
yashmak and hijab through the 'covering'
spectrum to the typically Afghan burqa.
Current western views on the touchy
subject of veiling, namely that veils should
be removed, forcibly if necessary, are
complete and utter paradoxes when
examined in the clear light of day.
Numerous western politicians imply
that the veil is a serious form of female
subjugation and that in order to 'free'
predominantly Muslim women from
intolerable 'repression', thus equalising
them with their already free counterparts
elsewhere, that veils must be cast aside
once and for all and Women's Rights
organisations in such countries naively
What seems to have been completely
overlooked in this scenario is that, to many,
the veil is a symbol of respect, the
mysteries it hides being something private
in nature or, at the very least, something
to be struggled for and attained rather
than simply being given away at random.
People of a number of religious
persuasions, not necessarily Christian,
rever the Virgin Mary who is always
depicted veiled, as are many other biblical
personages including Jesus Christ himself
on some occasions. The tabernacle in
MINARET 2
churches and synagogues is veiled from
general view as is, of course, the precious
Ka'aba in Makkah.
Such veiling of religious 'icons' is not
questioned and nor is the historical veiling
of ancient Greek, Roman, British, Egyptian
priestesses and high ranking women of
countries around the globe. In the modern
era too, western forms of veiling are far
from isolated occurrences. Victorian ladies
often veiled themselves, particularly during
mourning which lasted for a two year
period: Roman gypsies, still scattered
throughout Europe and Central Asia,
traditionally cover their hairs with knotted
headscarves as do country women in
Turkey, Greece, Italy, Romania,
Czechoslovakia, Russia and Poland etc.
Indeed, as recently as the 1960s,
British house-wives of certain classes
wouldn't dream of leaving their home
without their ubiquitous headscarf firmly
in place and this tradition has not yet
totally faded away. The hijab is a
headscarf, simply fastened with a pin
underneath the chin rather than being tied
in a knot, so why on earth should it need
removing in order to liberate the wearer?
Then of course there is the traditional
western wedding veil, now in vogue in
countries as diverse as saudi Arabia,
Afghanistan and China. This symbol of
subjugated purity is not questioned either.
A little girl's first communion veil, Spanish
mantillas, the veiling of some order of
Christian and Buddhist nuns, that of some
January 2010
monks and priests with their somber or
stately robes depending on the event, of
the Patriarchs of Russian and Greek
orthodoxy, of Tuareg and some Arab
males et al. No one demands us such
veiling practices be stopped or claim them
as derisory to the people underneath their
folds, quite the contrary really.
Then there is the veil as a fashion
item of the type flaunted at places such
as Royal Ascot when the ladies hats often
offer more competition that the that horses
being raced, and surely no one objected
to the many veiled and half veiled hats of
cinema icon Bette Davis in her hey-day.
Forced veiling, as under the Taliban
and in Saudi Arabia is not to be condoned
of course but veiling per se is quite a
different matter.
Another aspect of veiling which the
West fails to accept is that under certain
climatic conditions it makes plain common
sense to cover up. In freezing cold
countries people wrap themselves in
layers of woollies and waterproofs, in hot
ones lighter, loose clothings is necessary
to guard against the blazing heat of the
sun or throat clogging clouds of dust. Male
and females, particularly those working
outdoors would be crazy not to cover
themselves, especially their heads, under
either of the above mentioned adverse
weather conditions.
So why the 'unholy' concern with
female Muslim veiling practices under
which the woman is judged for what is
inside her head rather that what is on it?
The so-called liberated females of the
West are in the habit of using their outer
appearances to get what and where they
want to be in life; intelligence has largely
become secondary to revealing clothes
and torturously coiffed hair. Respect for
others is something they buried with their
great-grandmothers and respect for
themselves a feeling they have never
known and fail to understand when and
if they venture across it in others.
Admittedly these un-veiled, uncovered
women feel free enough to believe that
equal pay means equal status, the latter
two something everyone would like, yet
they still don't have this in most spheres
of their lives. They are more victims of
their 'liberation' than victors but lack in
understanding, education or perhaps
'exposure' in a wider sense of the word,
they still view a Muslim head covering
with an unwarranted degree of antipathy
which was exacerbated by the shocking
events of 9/1 1 .
However, the forced unveiling of
Muslim women in order to feel safe
enough to even converse with them is
certainly not progress, in fact it would be
a retrograde step as they would lose the
traditional respect and standing which
allows them far more individual security
and freedom than their counterparts in
the West have today.
(Courtesy: DAWN)
January 2010
Taliban and theSharia
Dr. AsgharAli Engineer
The Pakistani government had agreed
to allow the Swat authorities to enforce
Sharia law in the valley and the Malakand
district. This despite the fact that everyone
knows how the Sharia law is understood
by the Taliban.
Earlier, the Taliban had burnt down
about 200 girl's schools, saying it was not
permissable for girls to go to school. Then,
following the agreement with the
government they suddenly agreed to
restart the schools if the girls wore the
hijab. Now, if the girls could have gone to
school wearing the hijab why did they
burn down the schools? Has their Sharia
law changed, following their
accommodation by the government?
It is quite strange that anyone should
try to stop girls from getting education in
the name of Sharia. Islam is the first
religion which made it obligatory for both
men and women to acquire education.
According to a well-known hadith,
acquiring knowledge is obligatory for all
men and women. Also the Qur'an use the
word "ilm" and its derivatives hundreds of
times but has not said anywhere that
women cannot obtain education.
The first revelation began with the
word "iqra" (recite), and many women
accepted Islam much before their menfolk
did, and recited the Holy Book. Women
used to go to the Prophet (#) regularly
with their problems and even insisted that
he fix one day especially for them; they
MINARET 1
flocked to him with several questions.
In many cases they were more eager
to know the injunctions of Islam than the
men. Several women are counted among
the "Sahabiyat" (companions) of the
Prophet. Whenever the Quran uses the
word "alim" or "ulema" it includes both
men and women, never men alone. Other
religions may or may not have put curbs
on women and prevented them from
acquiring knowledge but not Islam. So if
the Taliban burnt down schools to protest
against the government would it not imply
that they politicised the Sharia? Can the
politicisation of the Sharia be allowed?
It is wrong to think that Islamic law is
static and that only the medieval ulema
had the right or knowledge to determine
the law, and that no changes can be made
in keeping with new problems and
challenges. It is a mistaken belief that the
Sharia takes a static view of the world.
No student of Islam can deny that ijtihad
(implying utmost intellectual effort to
understand emerging problems and
challenges) is an integral part of Islamic
jurisprudence. The poet-philosopher Iqbal
calls it the dynamic principle of Islam.
Sharia is based on certain core value
of the Qur'an which can never be ignored
in any formulation of law, Justice (Adl) is
one of them, and the most fundamental
of Qur'anic values. Being 'Just' is among
Allah's names. No law can ever violate
this fundamental value and it is for this
3 January 2010
reason that even in two verses on
polygamy (4:3 and 4:129), justice is the
most important condition. The Qur'an
clearly says if you fear that justice cannot
be done among your wives, then marry
only one.
Let us remember that the law is an
instrument of justice, not an end in itself.
However, our traditional ulema consider
Sharia law as an end in itself. Justice is
the end, not Sharia per se. A law may
appear just in given circumstances but
may not be so with the passage of time.
Also, new challenges may appear for
which rethinking may become necessary.
In no civilisation is the law static. Even
prominent jurists of the past differed
amongst themselves over the cultural
context of a given law and its interpretation.
For the Taliban, who are basically
tribal first and then Muslim, the law has
got stuck in their past traditions. It does
not change as their society does not
change. Hence they are incapable of
understanding the dynamics of the
changing world. Moreover, it is not Allah's
Will to keep the world, He created, static.
We find in Surah Al-Rahman, verse 29:
"Every day He manifests Himself in yet
another (wondrous) way".
Thus Allah manifests HIMSELF every
day in new ways; his law too cannot
remain static. The Sharia also has to
respond to the new challenges (only
values and norms remain constant).
Pakistan has modernised itself, but its
tribal areas have lagged behind and
remain ferociously patriarchal. Hence the
Taliban want to supress women's right
and apply the same medieval patriarchal
values; there is hardly anything Quranic
about their values because these are not
equally fair to both genders.
Gender is after all not only a biological
reality but also a social construct. If society
remain static gender roles also remain
frozen. It is for the Government of Pakistan
to do justice to all its citizens and make
the people of the Swat valley and
Malakand also partners in the progress
of the country. The Taliban or any other
agency should not be allowed to enforce
a medieval understanding of Islamic laws.
January 2010
HOLY QURAN
AND
THE FACTS OF SCIENCE
If all the human beings in the world were to attempt to describe the greatness
of the glorious Qur'an for all their lives, they would still be unable to do so. It is the
embodiment of a living truth in a single word. All the verses of the Qur'an are
enwrapped in the mystery of "the Living". They are always vital; they live. Beings
are enabled to live through this mystery of God. Unless this wisdom is appreciated
through the verses of Qur'an dealing with the physics of cosmos, it is not possible
to understand the Holy Qur'an.
THE SEVENFOLD HEAVENS
•
It is God Who created the seven heavens, and
of the earth a similar number. (65: 12)
The Sevenfold Heavens a) The Kingdom, 67:3.
In many of its verses, our Glorious "It is He Who created the seven
Book speaks of seven heavens in the heavens, one above another (tabaqan).'
universe. Science has been dealing with
the cosmos for more than 200 years, yet D ) The Cow, 2:29.
t has been unable to obtain any
nformation on this subject. Only in the He med Himself to heaven, and
ast 25 years have extremely interesting levelled them seven heavens with order
discoveries been made in astrophysics and perfection; and He has perfec
an i the , rT !i^ Cle ° f th l K0 ! an bee !! knowledge of all things."
vindicated. What science has discovered
s, of course as yet only a drop in the Jhe Journe y; 17:44
ocean; but atleast it is beginning to realize ' M '
ts mistakes of the last two centuries. „_. , _, ^ ^
The seven heavens and the earth,
Let us first take a collective look at a " d a ". bein 9 there J n d f clare His 3'ory.
the verses in the Koran concerned with There ls nothin 9 that does not proclaim
the seven heavens and then review both Hls P raise and thank Him ' y et y° u d ° noi
their scientific explanation and the understand how they declare His glory.
synthesis they afford. He is All-Clement, All-Forgiving.
MINARET 25 January 2010
d) Noah, 71:15.
"Have you not regarded how God
created the seven heavens, one above
another (in harmony)?"
e) The Great News, 78:12.
"We have built above you seven firm
heavens (firmaments)."
f) The Believers, 23:17.
"We have created above you seven
paths, and We are not heedless of
creation. "
The cosmos represents diversified
concentric magnetic layers. The central
band consists of galaxies and clusters of
galaxies composed of vast numbers of
stars. Outside this, there is a second field
with different magnetic properties
containing quasars (the 'hatcheries' of star
'seeds'), and surrounding this, a third
magnetic band encompassing the
farthermost regions of the universe.
The innermost circle, and particularly
our own solar system with its family of
planets, is the easiest region to observe.
The inner structure of such a system
consists of three separate magnetic fields.
Hence, when you look at the sky or
into space from the earth or any other
planet, you are surrounded by seven
magnetic fields receding into the infinity
of space. Looking at the cosmos from the
earth, these are :
In order to reach a better
understanding of the concept of seven
heavens, I would like to summarize some
further information related to astrophysics.
MINARET 2
The layers of heavens listed above
involve unimaginable distances. The first
heavenly layer is approximately 6.5 trillion
kilometers in thickness. The second layer,
or the diameter of our galaxy, is 130
thousand light years. The third heaven, or
that of our Local Cluster, spans 2 millions
light years. The fourth heaven, which is
the collective field of the clusters of galaxies
forming the central core of the universe,
is 100 million light years in diameter. The
fifth heaven is at a distance of 1 billion
light years and the sixth, at 20 billion light
years or about 193x10 21 km. Physical
transport from one heaven to another is
impossible, both because of the speeds
involved and because the magnetic
potentials cannot be transcended. In order
to pass into these heavens, it is necessary
to exceed the speed of light; that is to say,
to pass beyond the world of matter.
The Glorious Koran has revealed this
subtle secret of distances as well.
According to some scientists, black holes
at the centers of galaxies (families or
collections of stars) facilitate 'jumps' from
one galaxy to another. A black hole is
thought to exist in the galaxy M 87. This
insight, too, has been mentioned in the
Event chapter in the Koran. The Koran,
therefore, in describing the seven heavens,
has also presented all the facts related to
astrophysics.
Atoms, as everyone knows, are the
basic building blocks of the world. To
summarize the structure of atoms briefly,
they consist of a nucleus surrounded by
a cloud of electrons in motion. The electron
cloud represents the energetic nature of
a specific electron. The structure of the
atom used to be compared to that of the
solar system, but it was later discovered
that this analogy is rather misleading, for
3 January 2010
this system resembles the system of seven
heavens rather than the solar system. The
reason for this is that the electrons cannot
select an orbital shell at random, but have
to conform to the precisely defined energy
levels surrounding the nucleus.
There are seven orbital shells
surrounding the atomic nucleus. These
are called 'orbitals' (shells) with reference
to electrons. An electron can move in one
of these orbits, and can exist in one of
them only if it has the proper energy. But
in that case, this verse is a scientific miracle
in its own right, for it informs us that the
seven magnetic field values of the
macrocosmos are reflected also in the
microcosmos.
These layers or miniature shells are
exceedingly important in the tiny electronic
world of the atom. Transfer from one orbital
to another involves tremendous amounts
of energy. Not every nucleus can bind
electrons in all seven of these shells. It
can maintain electrons in these levels only
to the extent allowed by its electromagnetic
structure, i.e. its number of protons. The
upshot is that had we been condemned
to live on an atomic nucleus, we would
still have seen seven heavens when we
raised our heads to the sky, and observed
electrons as if they were planets.
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January 2010
WORLD FEDERATION OF ISLAMIC MISSIONS
ENGLISH PUBLICATIONS
SI. Price Price
No. NAME OF BOOK AUTHOR Pak Rupees US$-Cent
1 . Al-Fath Al-Rabbani Shaikh Abdul Qadir Al-Jilani (R.A.)
(Unveiling the Divine Values) Translated by: S.A.H. Bukhari 200.00 4.00
2. Why Religion? S.Z. Hassan 12.00 0.25
3. Principles of Islam M.A.A. Siddiqui 12.00 0.25
4. Quest for true happiness M.A.A. Siddiqui 1 2.00 0.25
5. The Forgotten - Path of Knowledge M.A.A. Siddiqui 12.00 0.25
6. Cultivation of Science by the Muslims M.A.A. Siddiqui 1 2.00 0.25
7. Shavian and a Theologian
An Illuminating discussion on Islam
Between G.B. Shaw and M.A.A. Siddiqui M.A.A. Siddiqui 1 2.00 0.25
8. Pilgrimage to Mecca M.A.A. Siddiqui 1 2.00 0.25
9. Women and their status in Islam M.A.A. Siddiqui 24.00 0.50
10. Islam Versus Marxism F.R. Ansari 12.00 0.25
1 1 . What is Islam? F.R. Ansari 1 2.00 0.25
12. Islam and Christianity in the Modem World.... F.R. Ansari 45.00 1.00
1 3. Through Science & Philosophy to Religion F.R. Ansari 1 2.00 0.25
14. Foundations of Faith F.R. Ansari 36.00 0.80
1 5. Which Religion? F.R. Ansari 1 2.00 0.25
1 6. Islam and Western Civilization F.R. Ansari 1 2.00 0.25
1 7. Beyond Death F.R. Ansari 1 2.00 0.25
18. Philosophy of Worship in Islam F.R. Ansari 12.00 0.25
1 9. The Qur'anic Foundations and
Structure of Muslim Society (Two volumes) ... F.R. Ansari 600.00 20.00
20. Islamic System of Education Dr. H.H. Bilgrami 28.00 0.60
21. What is Christianity? Y.S. Chishti 40.00 1.50
22. Integration of Science & Religion Dr. M.H. Shah 12.00 0.25
23. Science & God S. Shamim Ahmed 1 2.00 0.25
24. The Myth of The Crucified Saviour W.J. Sheard 12.00 0.25
25. Who Founded Christianity Jesus or Jewry? ..W.J. Sheard 1 2.00 0.25
26. The Way of Islam Muhammed H.I. Dobinson 40.00 1 .00
27. Islam & Contemporary Science S.S.N. Naqvi 40.00 1 .00
28. Scientific Religion or Reverent Science Maria Leyvinskaya Antonoff 1 2.00 0.25
29. Islam & Buddhism in the Modern World Imran N. Hosein 36.00 0.80
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28
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v» ^m _• 7
January 2010