Posts Tagged ‘ummah’

The Nobel Award and the Not-So-Noble Propaganda Campaign

Sunday, November 30th, 2014

By Khalid Baig

Posted: 20 Dhul Hijjah 1435, 15 October 2014

“The US corporate media loves talking about the remarkable bravery and strength of Malala and the brutality of the Taliban forces that almost killed her. Such coverage fuels its racist, orientalist, neocolonialist narrative about “backward,” violent, misogynist Muslims and their need for “white saviors,” thereby legitimizing Western imperialist interests in South and West Asia.  (Ben Norton in Dissident Voice)

The news of the award of a Nobel Prize for Peace to a Pakistani girl was accompanied by a condemnation of the Pakistani society in the mainstream media. Its crime: Its people were not dancing in the streets to celebrate the honor given. They even had the temerity to question the motives of the award givers and the actions of the recipient. They refused to take the attacks of the young recipient on Islam in stride. If it was trying to give a message to Pakistan, the Nobel committee must have felt that it was doing the unnecessary for the ungrateful. Poor, fanatic Pakistanis who cannot appreciate a good thing.  “By winning the Nobel prize, Malala joins Pakistan’s loneliest club,” announced the Washington Post in a bold headline.

The distance between the make-believe world of the media and the reality can be seen in that headline itself. Did she win, as the headline says, or was she awarded? You win, say, a marathon race, by being the first to reach the destination. It reflects effort and achievement. You do not get it because of the largess of the judges. They do not declare you a winner to promote the diet and exercise routine that you had followed. A Nobel prize, on the other hand, is an award— a political decision made by the judges aimed at achieving a political goal. Even the award announcement makes it so clear. It says: “The Nobel Committee regards it as an important point for a Hindu and a Muslim, an Indian and a Pakistani, to join in a common struggle for education and against extremism.” This is loaded political language.

Obviously if one does not agree with your political goals, one will not support the decisions made to advance those goals. There will be no reason to celebrate the award, in contrast to the win in the race. The media showed a singular inability to understand the distinction by blaming the Pakistanis for not celebrating the “win.”

Education is a wonderful thing. But what exactly do you want to teach? In case of Malala the agenda is very clear. In the writings that have been published in her name, she looks down on the education in the core values of one’s faith. She does not like Islamic studies. She is concerned about the increase in the number of madrasahs. She condemns female students who were the victims of barbaric military atrocities including dropping of phosphorous bombs on their own school. So much for being a champion of universal education!

Beyond education she also has statements to make on important issues of the day in Pakistan, like Blasphemy laws, Islamization of penal code, Hudood ordinance, even Muslim protests against the intensely provocative insults of Salman Rushdie. And on all these issue she parrots the lines taught by her imperial mentors. It is obvious that all her utterances are scripted. Further, her script writers and those who have awarded her for reading from the script are certainly working in harmony.

And then the pundits wonder with perfect disingenuity why the people are not rejoicing over her “win.”

But there was some consolation for the media. For some people did fall for the trap both in Pakistan and in the diaspora.

If you are suffering from  a very low self esteem (itself a gift of the media) you would be excused for grabbing on to anything to raise it up, including a tainted award.  They exhibited the signs of an inferiority complex: Denial, day dreaming and wishful thinking. Denial that a young girl is being used (Even when many of them agreed that her book is a case of that. No one defends her book and people in Pakistan are not rushing to the bookstores to get a copy.); daydreaming that the powers that be are choosing to honor a Muslim girl because of her goodness; and wishful thinking that some good can come out of the plans which are anything but good.

Their infatuation with the Nobel prize —itself a mark of colonization of the minds—led them to accept the Malala-for-education-versus-Taliban-against-education narrative. Little did they realize that this is a false dichotomy created by the propaganda machine. She is no champion of education and those questioning her status as a heroine are not against education. She did not build schools or help anyone get an education. She did not come up with any program for spreading education. She only allowed herself to be used by faithfully uttering the propaganda lines that she had been assigned. In a way she had been abducted. Her Nobel Prize award was a certificate that her abduction was complete.

After reading her book and her pronouncements the most charitable thing that can be said is that she is young and innocent and is unfortunately being used by powers with an agenda. This admission will lead us to pray for her liberation from the trap she has fallen into.

Let us mourn the abduction of a daughter of this ummah. And let us also mourn the celebration in some quarters of this abduction.

http://www.albalagh.net/current_affairs/0106.shtml

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Quran Reflections – Juz Four

Wednesday, July 2nd, 2014

Muslim Unity

وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا ۚ وَاذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاءً فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىٰ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا ۗ كَذَٰلِكَ يُبَيِّنُ اللَّهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
And hold fast, all together, unto the bond with Allāh, and do not draw apart from one another. And remember the blessings which Allāh has bestowed upon you: how, when you were enemies, He brought  your  hearts together,  so  that  through  His  blessing  you became brethren; and (how, when) you were on the brink of a fiery abyss, He saved you from it. This is how Allāh makes His signs clear to you, so that you may take the right path. (Āli ʿImrān, 3:103)

Unity is a subject discussed often in Muslim circles. The problems caused by its absence at every level, from small local communities to the worldwide ummah, are too vivid to be ignored. Unfortunately we talk about unity the way we talk about the weather; something that is happening to us. We take no responsibility for it and thus assure that the sorry state of disunity will continue.

This āyah should change that fatal attitude for it starts with two command verbs, a do and a don’t.  Do hold fast together unto the bond with Allāh and do not cause divisions among yourself. The word used is ḥabl or rope. The metaphor is that of a lifeline thrown at us by Allāh. If we hold on to it we will be saved. It will keep us together as well as we will all be pulled by the same rope. This lifeline can never break. But we can choose to not hold on to it. This is the fundamental reason for all the disunity today. If we choose to attain unity on any other basis (e.g. nationalism, democracy, or economic goals) we will fail as has been witnessed in so many cases in recent history alone. Ultimately all of these appeal to interests that will collide at some point or another.

The brotherhood that brought the tribes that had been at war with each other for centuries is mentioned as a blessing. Not only the Muhājirs of Makkah and Anṣārs of Madinah were brought together in an exemplary brotherhood, so were the tribes of Aws and Khazraj, the Madinan tribes whose last war lasted for 120 years and ended only a short time before the coming of the Prophet ﷺ to Madinah.

But this blessing came when the new Muslim society had been taking steps that qualified it for receiving it. From the moment the Prophet ﷺ set his foot in Madinah  he took steps to nurture brotherhood. Among the first hadith reported from that period is the famous one: “Spread salam, feed others, pray (nafl tahajjud ṣalāh) when the  people are asleep, and you will enter the Paradise with  ease.” Here interpersonal relations were put at the same level as acts of worship. Greeting everyone and not just those with whom we have good terms was emphasized.  So was inviting people to break bread together. Such seemingly minor acts have big consequences in nurturing brotherly  love and creating the environment which promotes unity and stifles the negative feelings that cause disunity. It is remarkable how the smallest things that can cause ill feelings were elaborated. For example it  was prohibited that  in the presence of a third  person two people should start a whispering conversation among themselves. This would make him feel left out. Making fun of each other was strictly prohibited on moral grounds.

Today we ignore all of these commands. Backbiting, suspicions, and slander are common. We are driven by personal interests and egos while running Islamic organizations. Then we complain that unity is not happening to us. Things will change only when we take personal responsibility for it.

Charter of the Ummah: Enjoining Good

كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَّهُم ۚ مِّنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ
You are the best ‘Ummah ever raised for (the good of ) mankind. You enjoin the doing of what is right and forbid the doing of what is wrong and you believe in Allāh. (Āli ʿImrān, 3:110)

Here, promoting good, truth, and justice and checking evil and injustice in the community and the world is declared as the defining mission for this ummah. This gives rise to that cherished (and much maligned in the secular world) institution of amr-bil-maʿrūf.

In amr-bil-maʿrūf, the community of believers has a built- in self-correcting mechanism. Consider cruise control in an automobile. Once turned on, it keeps monitoring the car speed and pulling it towards the set point. It does not mean absence of tendency to deviate from the desired speed, only an effective  mechanism for monitoring and countering it. What cruise control does for car speed, amr-bil-maʿrūf does for the direction of the society.

This mechanism works at two levels. At one level it is the responsibility of every member of the society. When we see a wrong we should correct it. A very famous hadith declares it as an issue of faith. “Whoever amongst you sees an evil should change it with his hand. If he is unable to do that then with his tongue. If he is unable to do that, then with his heart, and that is the weakest level of Īmān.” So if a person does not even feel bad about an evil, he has no faith whatsoever. Similarly we are encouraged to promote good. One hadith promises that a person who persuades another one to do some good deed will get the same reward as the person he persuaded. At this level the responsibility of every member of the society is for his or her own sphere of influence: family, friends, colleagues,  neighbors. When taken together these spheres would encompass the entire society.

At a higher level this is a specialized task. A full time job for a qualified group to always monitor the direction of the society and fight deviations at a collective level. We must remember that the Islamic society is the only society with a declared mission of promoting good and forbidding evil. So this is also a unique institution that will not be looked at kindly by those who oppose this objective. Further, its definition of good and evil is not  subject to the whims and desires of every generation or the perceived interests of a nation-state. They are permanent concepts as defined in its unalterable sources: Qur’ān and Sunnah. In a world of moral relativism these permanent values are the hope for the whole mankind. To keep these alive in the society we need the institution of amr-bil-maʿrūf.

Anti-Islamic Propaganda

لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِن تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ
You shall certainly be tried and tested in your possessions and in your persons; and you shall certainly hear much that will grieve you from those who received the Book before you and from those who worship many gods. But if you persevere patiently, and guard against evil, then that will be a determining factor in all affairs. (Āli ʿImrān, 3:186)

Many of us get unnerved when the propaganda machine goes in the attack mode. While it is our job to respond to the allegations and portray the correct image, nevertheless it is not right to get panicky and start appeasing to “correct the image.” A Muslim must not be intimidated by false propaganda,  no matter how ferocious. The Qur’ān mentions as a quality of the believers who love Allāh and are loved by Him that they strive in His path “fearing not the blame of any blamer.” It assures us that the propaganda will continue as part of our test. But it will not harm us if we persevere.

Wisdom and Science Education

الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
Surely, in the creation of the heavens and the earth, and the alternation of night and day, there are indeed Signs for men of wisdom. (Āli ʿImrān, 3:190)

This āyah gives a totally revolutionary concept of wisdom. The truly wise person is one who looks at the universe and the phenomena taking place here, reflects on them, and sees the Hand of Allāh in all this. The observation of the creations leads him to the Creator. The more he reflects the more he remembers Allāh.

It follows that the person who remains disinterested or a disbeliever in the Creator while looking at the universe is not a person of understanding or wisdom. He may have the most prestigious degrees, yet he remains an ignorant person in reality.

This is the fundamental problem with the education of science today. It teaches that God is irrelevant to the running and study of the universe. This position itself is not scientific; it is not that science has discovered and proved that God is not there or is not running the universe. It is only a dogma that is forced on its students.
In  schools throughout the Muslim world this dogma is being spread in  the  name of science education, with devastating results. That is why Islamization of the entire curriculum is so important.

Taqwā and Marital Bliss

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
O Mankind! Have taqwā of your Sustainer, who has created you out of one living entity, and out of it created its mate, and out of the two spread abroad a multitude of men and women. And have taqwā of Allāh, in whose name you demand (your rights) from one another, and fear (the violation of the rights of ) the ties of kinship. Surely, Allāh is watchful over you. (An-Nisā’, 4:1)

This āyah should be familiar to anyone who has attended a Muslim wedding ceremony and listened to the khuṭbah of nikah. What is the relevance of this āyah to the marriage ceremony? Taqwā, as is usually imagined, involves visions of austere piety. In typical marriage ceremonies the atmosphere is as far away from any sense of taqwā as possible.  Yet the short khuṭbah on this occasion heavily emphasizes taqwā.

While the atmosphere in  these ceremonies is a great misfortune, the question remains: What does taqwā have to do with success in married life? The short answer is, everything. Taqwā is the consciousness of Allāh and fear of displeasing Him. It applies to every aspect of our life, not just the acts of worship to which it is usually and erroneously restricted. And it is especially the taqwā in dealings which is the key to solving all marital problems. It is when problems arise—which is natural—that negative feelings of frustrations and  anger are engendered, which lead to negative actions. Trouble starts in these moments of weakness. Taqwā in dealings—although not found easily even among otherwise religious people—is the key to maintaining a fair and balanced attitude exactly at these difficult times.

A husband or wife conscious of their accountability to Allāh will not get carried away in their anger nor will they be ready to exploit the weakness of the other party. They will be kind and patient. They will be willing to make sacrifices and compromises when indicated by the situation. They will be forgiving. They will not be preoccupied with their rights but with their responsibilities in marriage. The Prophetic guidance on this matter is sufficient to solve marital problems and bring about true marital bliss. Taqwā will make it possible for the couple to listen to the Prophetic advice even in the heat of the moment and benefit from it.

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Quran Reflections – Juz Two‏

Monday, June 30th, 2014

Juz Two

The Middle Nation

وَكَذَٰلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
And thus have We willed you to be a community of the middle way, so that (with your lives) you might bear witness to the truth before all mankind, and that the Apostle might bear witness to it before you. (Al-Baqarah 2:143)

Ummatan Waṣaṭan can be translated as the middle nation, the best nation, and an Ummah justly balanced. The phrase captures the essence of Islam, which is to shun all excesses. At other places (e.g. Al-Mā’idah 5:12) the Qur’ān refers to the path it shows as sawā as-sabīl. Abdullah  Yūsuf Ali explains: “The Arabic word sawā signifies smoothness  as opposed to roughness; symmetry as opposed to want of plan; equality or proportion as opposed to want of design; rectitude as opposed to crookedness; a mean as opposed to extremes; and fitness for the object held in view as opposed to faultiness.”

This āyah charters the Ummah to  be a force against extremism. Extremism is a product of ignorance. Given two extreme points on a straight line, anyone can point out where the middle point lies. But a person who cannot see the entire line will also miss the middle point. He may be sitting on an extreme edge, yet congratulate himself for being in the middle.

Our  own  instruments  of  observation and  intellect, wonderful as they are, are simply not up to the task of finding the perfectly balanced course in the complex, ever-changing, multidimensional maze, which is the real life. Yet we know that we do need to find it. Our physical well-being requires that we eat a well balanced diet and follow the course of moderation. Our economic, social, and spiritual well-being similarly demands finding the balanced approach and the moderate course in all these spheres. Our total well-being requires finding the path of moderation for our entire life.

Hence this charter. It says that the middle path is the one shown by the Messenger ﷺ to us so we can show it to the rest of humanity. Paths that deviate from it deviate toward extremism of one form or another—even though they may be slickly packaged as being paths of moderation.

The Prophet’s Role, Our Responsibilities

كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ
As also We have sent in your midst a messenger from among you, who recites to you Our revelations, and purifies you, and teaches you the Book and the wisdom, and teaches you what you did not know. (Al-Baqarah, 2:151)

See the  repeated reference to  “you.” This āyah describes the  assignments of  the  Prophet  ﷺ regarding us.  That automatically  fixes our responsibilities regarding each one of these tasks. It was his job to teach; it remains our job to learn. It is our job to learn the recitation of the Qur’ān as he taught, to get purified, to learn the Book and wisdom,  and learn whatever he came to teach us. For each discipline, there are unbroken chains of teachers going back to the Prophet ﷺ from whom we can learn. The Qur’ān teachers, sufi masters, scholars, Hadith experts, and jurists are all there as are the books they have produced for our education.

This message is repeated in  An-Nisā’ 3:164 where it begins by saying that “Allāh has surely conferred favor on the believers” by sending the Messenger ﷺ with these tasks. We need to ask ourselves whether we are showing gratefulness for this favor.

When Calamity Strikes

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ
Who,  when  a  suffering  visits  them,  say, “ Verily,  unto  Allāh  do  we belong and, verily, unto Him we shall return.” (Al-Baqarah, 2:156)

While most of us may know these words and use them at the death of someone, their true significance escapes many. The preceding and subsequent āyahs give glad tidings to those who say these words at the time of any calamity declaring, “Those are the ones upon whom there are blessings from their Lord, and mercy as well; and those are the ones who are on the right path.” According to a hadith these blessed words are a special gift of Allāh for this Ummah. That is why we do not find even previous prophets using them.

Their use should not be limited to the occasion of death. According to a hadith, everything that hurts a believer is the suffering mentioned here. Every instance of discomfort is an occasion for saying these words and getting the reward for being patient. The Prophet ﷺ showed by example that the scope of usage of these words extends to small things as well: a thorn prick, an insect bite, a lamp running out of oil, a shoe lace breaking.

Finally we must say these words with full consciousness that everything indeed belongs to Allāh and must return to Him. When we lose a person or a thing, they have simply gone back to the One to whom they belonged. This consciousness will help us face any loss with dignity.

Guidance and its Prerequisites

لَّيْسَ الْبِرَّ أَن تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَٰكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَالْمَلَائِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَىٰ حُبِّهِ ذَوِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّائِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُوا ۖ وَالصَّابِرِينَ فِي الْبَأْسَاءِ وَالضَّرَّاءِ وَحِينَ الْبَأْسِ ۗ أُولَٰئِكَ الَّذِينَ صَدَقُوا ۖ وَأُولَٰئِكَ هُمُ الْمُتَّقُونَ
True piety does not consist merely in turning your faces towards the east or the west—but truly pious is he who believes in Allāh and the Last Day and the angels and the Book and the Prophets, and gives wealth, despite (his) love for it, to relatives, orphans, the helpless, the wayfarer, and to those who ask, and for the freeing of human beings from bondage and observes the Ṣalāh (prayers) and pays Zakāh; and (truly pious are) they who keep their promises whenever they make a promise, and are patient in misfortune and hardship and in time of peril. Such are the people of truth, the Allāh-fearing.” (Al-Baqarah, 2:177)

Turning  our  face toward  the  Kaʿbah is  a  requirement in offering ṣalāh. Earlier āyahs in this sūrah detailed the commandments regarding this requirement. Here the issue is being put in proper perspective. The external forms of the prescribed acts of worship are important, but they should not distract us from focusing on the essence of piety which is described here. While paying attention to the external forms of worship, we should never lose sight of the attributes in this āyah. Other people have gone to two extremes in this matter. Some discarded the forms altogether. Others gave them so much weight, they lost the essence. The middle path of Islam requires that we avoid both extremes.

Spouses: The Metaphor of Garments

هُنَّ لِبَاسٌ لَّكُمْ وَأَنتُمْ لِبَاسٌ لَّهُن
They  are  (like)  a  garment  for  you  and  you  are  (like)  a  garment  for them. (Al-Baqarah 2:187)

The first thing this āyah tells us is that both husbands and wives equally need each other. Each one needs the other just as they need their garments. Realizing this mutual dependency will mold attitudes which are exactly opposite of the attitudes generated by a notion of independence, which is so prevalent today and has been so disastrous.

Further, the metaphor of garment defines the nature of relationship between spouses. It implies intimacy, comfort, covering, and protection. Our  garments provide physical protection from the elements; the protection spouses provide is also spiritual and moral. The ideal husband and wife will help protect each other from sins.

Wine and Gambling

يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ وَمَنَافِعُ لِلنَّاسِ وَإِثْمُهُمَا أَكْبَرُ مِن نَّفْعِهِمَا
They ask you about intoxicants and gambling. Say, “In both there is great sin, and some benefit for people. But the evil which they cause is greater than the benefit which they bring.” (Al-Baqarah, 2:219)

It is one of the Prophet’s  ﷺ great miracles that he  made an entire people kick their deeply rooted drinking habit in a short period of time. He turned the Arabian Peninsula and subsequently every Muslim land into a dry land.

This  is  one  of  the  earlier āyahs that  started  this unprecedented revolution. It just declared that the harms of wine far outweighed its benefits, without any discussion of its legal ruling. Then, the āyah that prohibited drinking around the time of the five daily ṣalāhs was revealed. Finally, a total prohibition of wine was declared.

The Qur’ānic messages were amplified by the Prophetic statements and actions. He said: “Allāh has cursed wine, its drinker, its server, its seller, its buyer, its presser, the one for whom it is pressed, the one who carries it, and the one to whom it is carried.”

When a total prohibition was proclaimed the Prophet ﷺ said: “Verily Allāh, the Exalted, has forbidden wine. So who hears this verse and he has anything of it with him, he should neither drink it nor sell it.” And this hadith goes on to report that after this, “The people then brought whatever they had of it with them and spilled it on the streets of Madinah.”

The miraculous eradication of drinking with all its evils demands reflection. How was it done? This is how: Minds were prepared, commands were issued for restricting and then totally prohibiting all use of and trade in alcohol, and punishments were declared and strictly enforced for violators. It was all based on īmān, firm faith in Allāh and His promise of rewards and punishments, and sincere submission to His commands. The overwhelming  majority stopped drinking upon hearing the command.  A few people failed to do so and were brought into line through strict enforcement of Sharīʿah punishments. Education and enforcement  is the winning mix of strategies for the eradication of all social evils. Today social evils proliferate because both are absent.

Rights of Women

وَلَهُنَّ مِثْلُ الَّذِي عَلَيْهِنَّ بِالْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَاللَّهُ عَزِيزٌ حَكِيمٌ
And women shall have rights, similar to the  rights  against  them, according to what is equitable. But men have a degree (of advantage) over  them.  And  Allāh  is  Exalted  in  Power,  Wise.  (Al-Baqarah, 2:228)

This is the foundation over which the entire structure of spousal relations is built by Islam. In one word that basis is equity, not equality. There are societies  today that for centuries refused to consider women as human beings or to give them any rights. Now they have gone to one extreme from the other. Islam has nothing to do with such extremism. When women had no rights in the world, it made the above declaration. That remains its Command  today and  forever. Similar rights, not same rights. Equity, not a blind equality. Both men and women are equal in their humanity, in their accountability before Allāh, in their responsibility to perform their assigned tasks and be judged based on their performance. But their assigned tasks are not the same. They have been given different capabilities by their Creator and their tasks are based on those capabilities. This differentiation is not an error that needs to be corrected. It is the only basis for building a healthy and prosperous society. Islam liberates a woman from the modern tyranny of having to become a man in order to have a sense of self worth and achievement.

If Muslims had done their job, they would be asking for universal rights for women as given by Islam and generally ignored in the world today. Based on our dismal performance, and the current discourse on the subject, that  would be quite a revolutionary—and liberating—act. Islam’s universal declaration of women’s rights would include the following:

  1. Men and women have been given dignity by their Creator, but forces of immorality and darkness attack it in many ways. A prevalent form of this attack on women is pornography. Pornography is an affront to the respect and honor of women and produces an atmosphere where other crimes against them become possible. In many countries it has become an “industry” and they are exporting this filth to all parts of the world. Newer technologies, especially the Internet have become mediums of choice for the purveyors of filth, posing a serious threat to morality everywhere. Pornography must be condemned and all trade in porn banned universally in the same way that dangerous drugs are banned.
  2. Prostitution must be recognized as a despicable act of exploitation of women. No one who condones it can be taken seriously in their claims to respect women’s rights.
  3. It is the responsibility of the husband to provide for the family. Islam has freed the woman from this responsibility so she can take care of the home. All efforts to snatch this freedom and economic security from the women and forcing them out of the home into the labor force must be resisted.
  4. Homemaking is a very honorable job and a serious responsibility; it is the foundation on which healthy societies can be built. The societies that disrespect homemaking lose the homemakers and end up with broken homes as can easily be witnessed in many parts of the world. It should be recognized that the trend to belittle the task of homemaking is anti-family and anti-society and must be curbed.
  5. It is a Muslim woman’s right to dress modestly, wear hijab, and refuse to be put on display. This right must be accepted universally and any effort to restrict this right must be recognized for what it is: religious discrimination  and/or persecution.
  6. There is only one legitimate form of the family, that created by the union between a man and woman as provided in all revealed religions. Any other form is not only immoral; it poses a serious threat to humanity.
  7. Families should be protected from outside intrusion, especially intrusion by governments  as much as possible. This also includes intrusion in the name of help. For resolution of family disputes, Islam suggests a three phase procedure.

    A) Resolve the conflict within the home.
    B) Resolve it within the family by involving elders from the families of husband and wife.
    C) As a last resort resolve it through courts of law.

Generosity in Dealings

 ۚ وَلَا تَنسَوُا الْفَضْلَ بَيْنَكُمْ
And do not forget magnanimity towards one another. (Al-Baqarah 2:237)

If  we  listened to  this  teaching, it  would  bring  out  a revolutionary change in  our  family and  social relations. Healthy relationships require a healthy dose of generosity. When giving to others, we should be willing to give more than their due. When receiving, we should be willing to take less.

It is also significant that this has been mentioned during a discussion of divorce when anger and resentment would be at a high level. If a person can be generous even at that time, they can certainly be expected to be generous at other occasions. In that environment difficulties would be resolved amicably. If a people have that attitude, divorce would be uncommon among them, and a bitter divorce would be unheard of.

Today divorce attorneys work on  an exactly opposite platform. They say, forget generosity. Get as much as you can from the other person. The more money you get the happier you would be. This false promise has filled the most affluent societies with walking wounded, people who appear to be doing fine, but are living with deep wounds in their souls. Unfortunately Muslims are also following in their footsteps, and are reaping the bitter harvest of broken homes and ruined lives.

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