A Heinous Crime: The Tragedy of a Pregnant Woman's Murder in Sialkot and Islam's Condemnation of Such Acts

By V.A. Mohamad Ashrof, New Age Islam 19 November 2024 Hanbalism, established by Imam Ahmad ibn Hanbal (780–855 CE), often ignites spirited debate within Islamic scholarship. Critics argue that its unwavering commitment to traditional texts can act as a double-edged sword, ensuring fidelity to foundational principles while stifling intellectual growth. By prioritizing scriptural literalism over rational exploration, Hanbalism is said to cultivate a rigid framework that risks overlooking the dynamic interplay of reason, culture, and historical context. This rigidity, critics contend, can lead to dogmatic interpretations, discouraging intellectual diversity and curtailing constructive dialogue on contemporary issues. Furthermore, the school’s pronounced emphasis on hadith and Quranic literalism is viewed by detractors as narrowing the interpretive lens, like focusing intently on individual stars while missing the broader constellation. This approach, they argue, often side-lines contextual and cultural considerations, potentially confining Islamic thought within a static mould. For these critics, such constraints render Hanbalism less adaptive to the evolving intellectual and societal challenges of the modern world. The Quranic Hermeneutics of Hanbalism The Quran is a treasure trove of wisdom, urging humanity to think critically, reflect deeply, and engage in intellectual reasoning. Its call to ponder creation, explore natural phenomena, and verify knowledge weaves a golden thread through its verses, inviting believers to unlock the doors of understanding. This profound emphasis is illustrated in verses such as: • Encouraging Understanding Through Divine Guidance: "He taught Adam the names - all of them. Then He showed them to the angels and said, 'Inform Me of the names of these, if you are truthful." (Q. 2:31) This verse symbolizes the foundation of human intellect as a garden planted by divine hands. • Inviting Self-Reflection And Recognizing The Purpose Of Creation: "Among them are those who listen to you, but We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if they see every sign, they will not believe in it. Even when they come to you, arguing with you, those who disbelieve say, 'This is not but legends of the former peoples.'" (Q. 7:184) Like clouds obscuring the sun, heedlessness veils hearts from the light of understanding. • Asking Believers To Engage In Intellectual Reasoning: "So will you not reason?" (Q. 22:46) This simple yet profound question strikes like a bell, awakening minds from slumber. The Quran’s emphasis on reasoning is like a river carving its way through the landscape, nourishing critical thinking, scientific inquiry, and moral responsibility. Verses such as: • "Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart - about all those [one] will be questioned." (Q. 17:36) emphasize the importance of verifying knowledge, reminding believers to measure twice and cut once in their pursuit of understanding. • "Travel through the land and observe how He began creation. Then Allah will produce the final creation. Indeed, Allah, over all things, is competent." (Q. 29:20) encourages exploration of the natural world, as if the Earth itself were an open book waiting to be read. These verses underline Islam’s recognition of human intellectual potential as a ladder to deeper faith and a compass for navigating life’s complexities. Hanbalism and the Quran’s Intellectual Framework The Hanbali school of thought approached the Quran’s call for intellectual reasoning with a perspective that could be described as walking a tightrope between tradition and inquiry. While the Quran advocates for critical engagement with the world, Hanbalism’s strict adherence to textual literalism and rejection of speculative theology tightened the reins on the broader intellectual exploration encouraged by the Quran. Hanbalism sought to balance intellectual inquiry with the preservation of divine revelation and prophetic tradition. While recognizing the importance of reason, Hanbalites emphasized the need for caution and restraint in interpreting religious texts. One of the core principles of Hanbalism is the avoidance of speculative theology. Hanbalites believed that excessive speculation could lead to deviation from the true path of Islam. They encouraged believers to reflect on the Quran and Sunnah, but cautioned against allegorical interpretations that could obscure the intended meaning. Another key aspect of Hanbalism is the emphasis on the authority of the Prophet Muhammad and his teachings. The Sunnah, which consists of the Prophet's sayings and actions, is considered a vital source of guidance for Muslims. Hanbalites believe that the Sunnah provides a clear and authoritative interpretation of the Quran. By adhering to these principles, Hanbalism sought to maintain the purity and integrity of Islamic teachings. However, this approach has also been criticized for its rigidity and its reluctance to engage with new ideas and perspectives. Approach to Intellectual Reasoning The interpretation of the Quran has been a subject of scholarly debate for centuries. Different schools of thought have emerged, each offering unique perspectives on the text and its application in contemporary life. Hanbalism, a traditionalist school of thought, emphasizes the importance of adhering to the literal meaning of the Quran and the Sunnah. Hanbalites prioritize textual preservation and seek to maintain the purity of Islamic tradition. They believe that the Quran and Sunnah provide clear guidance for all aspects of life, and that any deviation from these sources can lead to error and misguidance. In contrast, modern Islamic thinkers like Khaled Abou El-Fadl and Mustafa Akyol offer more nuanced and contextual interpretations of the Quran. They emphasize the importance of reason, critical thinking, and historical context in understanding the Quran's message. Abou El-Fadl, for instance, highlights the Quran's call for justice, compassion, and human rights. He argues that the Quran is not merely a book of rules and regulations, but a source of inspiration and guidance for addressing contemporary challenges. Mustafa Akyol, a Turkish Islamic scholar, advocates for a liberal and reformist interpretation of Islam. He emphasizes the importance of reconciling faith with reason and science. Akyol argues that the Quran encourages intellectual inquiry and critical thinking, and that it is not incompatible with modern values and aspirations. By examining the diverse perspectives of Hanbalism, Khaled Abou El-Fadl, and Mustafa Akyol, we can appreciate the rich and multifaceted nature of Islamic thought. While Hanbalism emphasizes the importance of tradition and textual authority, modern thinkers like Abou El-Fadl and Akyol highlight the need for a more nuanced and contextual understanding of the Quran. By engaging with these different approaches, we can gain a deeper appreciation for the depth and breadth of Islamic thought. Comparative Analysis Islamic scholarship boasts an impressive array of interpretations and methodologies. Hanbalism, alongside Khaled Abou El-Fadl and Mustafa Akyol, contributes meaningfully to this diversity, shedding new light on Quranic analysis and its real-world implications. Hanbalism, a traditionalist school of thought, prioritizes strict adherence to the Quran and Sunnah, seeking to preserve the pristine purity of Islamic teachings. Khaled Abou El-Fadl, a renowned Islamic scholar, emphasizes the importance of rational inquiry and contextual understanding, advocating for a dynamic and nuanced interpretation of Islamic texts. Mustafa Akyol, a contemporary thinker, champions a liberal and reformist approach to Islam, seeking to reconcile faith with modern values. Hanbalism relies heavily on traditional interpretations and scholarly consensus, often prioritizing textual literalism. Khaled Abou El-Fadl, on the other hand, employs a contextual and historical approach, considering the social and cultural factors that shaped the Quranic revelations. Mustafa Akyol, inspired by the rationalist tradition, advocates for a critical and evidence-based approach to interpreting Islamic texts. Hanbalism emphasizes the importance of following the footsteps of the pious predecessors, relying on their interpretations and rulings. Khaled Abou El-Fadl encourages a more open and inclusive approach, welcoming diverse perspectives and critical inquiry. Mustafa Akyol advocates for a rational and evidence-based approach, drawing on both Islamic sources and modern knowledge. Hanbalism tends to adopt a conservative and cautious tone, emphasizing the importance of preserving traditional values and practices. Khaled Abou El-Fadl's approach is marked by intellectual humility and a commitment to dialogue and understanding. Mustafa Akyol, on the other hand, is more assertive and reformist, advocating for a bold reinterpretation of Islamic teachings. These three figures represent different strands of Islamic thought, each offering unique perspectives on the Quran and its interpretation. By understanding their diverse approaches, we can appreciate the richness and complexity of Islamic intellectual tradition. The Rise of Wahhabism: A Radical Revival of Hanbalism The widespread impact of Wahhabism cannot be solely attributed to its doctrinal substance. Wahhabism drew heavily from the long-standing Hanbali Ahl al-Hadith movement in Islam, which was marked by its unwavering textualism and anti-rationalism. Similar to early Wahhabis, the Ahl al-Hadith considered Ash‘ari theology as deviant and heretical as Mu‘tazilism. Historically, the Mu‘tazila faced challenges not just from Hanbalism but also from the emergence of Ash‘arism, a refined intellectual tradition founded by Abu al-Hasan al-Ashʿari (d. 936). Ashʿarism eventually became the backbone of Sunni Islam. By the eleventh century, Hanbalism had gained prominence as the official creed of the Abbasid Caliphate. Despite this, Hanbalism's numerical inferiority persisted, largely because it lacked sustained political patronage after the Abbasid decline in the tenth century. (Mouline, p.28). Nevertheless, it made significant inroads in regions like Damascus, Syria, and Palestine through the efforts of scholars such as Abu Salih Muflih and Abu al-Faraj al-Shirazi, who established key institutions and strengthened the school’s presence. (Mouline, p.33-34). The eighteenth century marked a significant revival of Hanbalism under Muhammad ibn Abd al-Wahhab. His followers, known as Wahhabis, launched a militant campaign against the Ottoman Empire, which they criticized for its Sufi practices and perceived innovations. (Hodgson, p.181). With the emergence of Saudi Arabia, this selective Hanbalism, championed by Wahhabism, reshaped the Hanbali school’s trajectory. Not only did Saudi patronage rescue Hanbalism from obscurity, but it also turned Wahhabism into a dominant ideological force within Sunni puritan movements worldwide. Wahhabism’s strict interpretation of Islamic law and its binary worldview left little room for diversity or ethical nuance. This rigidity is epitomized by Ahmad ibn Hanbal’s own severe stances, such as refraining from eating watermelon due to the lack of precedent in Prophetic traditions and advising divorce for a husband’s failure to pray. (Valentine, p.22-23). The puritanical application of hadith as immutable law further exacerbates this rigidity, often resulting in laws based on single traditions and an uncritical reliance on sources like Sahih al-Bukhari. Such approaches, however, have faced criticism for promoting traditions that contradict reason, degrade women, or conflict with Qur’anic ethics. (Sardar, p.xi). The ideological core of Wahhabism rejects the rich history, culture, and intellectual traditions of Islamic civilizations as degenerate. It marginalizes dissent, particularly from women, who are denied basic rights and subjected to severe restrictions in Saudi society. This reductionist approach strips Islam of its pluralistic, ethical, and moral content, replacing it with an inflexible list of dos and don’ts. (Sardar, p.xi). The binary opposition between Hanbalism and other Islamic traditions, such as Sufism, further underscores the exclusivist tendencies of Wahhabism. While Sufism is celebrated for its adaptability and inclusiveness, Hanbalism is often portrayed as rigid and intolerant, emphasizing religious purity to the detriment of diversity. (Makdisi, p.61). Despite its limitations, Hanbalism's resurgence in the eighteenth century under Wahhabism highlighted its missionary dynamism. This revival paralleled earlier periods of Hanbali consolidation in the eleventh and twelfth centuries, underscoring the tradition’s capacity to assert itself when political conditions permitted. (Mouline, p.28). However, Wahhabism’s unflinching literalism and suppression of intellectual and cultural diversity remain points of contention within the broader discourse on Islamic thought and reform. In modern times, Islam’s reformers often face accusations of Mu‘tazilism, as critics invoke figures like Ahmad ibn Hanbal, who memorized thousands of hadiths and prioritized divine will over philosophical inquiry. (Bellaigue, p.xxx). This enduring division between fundamentalism and philosophy, established as early as the ninth century, continues to shape debates within Islamic theology and law. Through its radical reinterpretation of Hanbalism, Wahhabism represents a profound departure from the pluralistic and dynamic history of Islam. By denying the complexity and diversity of Islamic traditions, it reduces the faith to a narrow and authoritarian framework, raising critical questions about its long-term impact on Muslim societies and the global Islamic narrative. The Quran's emphasis on intellectual reasoning shines as a perpetual guiding light within Islamic tradition. Hanbalism carefully balances reason with adherence to established customs, while contemporary scholars like Khaled Abou El-Fadl and Mustafa Akyol pioneer innovative interpretations, tackling modern issues. This rich tapestry of perspectives showcases Islam's timeless intellectual heritage and its universal applicability. Bibliography Bellaigue, Christopher D, The Islamic Enlightenment, The Struggle Between Faith and Reason, London: Liveright Publishing Corporation, 2017 El-Fadl, Khaled Abou, Speaking in God's Name: Islamic Law, Authority and Women, Oxford, Oneworld Publications, 2001 El-Fadl, Khaled Abou, The Great Theft: Wrestling Islam from the Extremists, New York, HarperOne, 2005 Hodgson, Marshall G. S, The Venture of Islam, vol. 3, The Gunpowder Empires and Modern Times, Chicago: University of Chicago Press, 1977 Makdisi, George, “The Hanbali School and Sufism,” in Humanıora Islamica, vol. 2, The Hague and Paris: Mouton, 1974 Mouline, Nabil, The Clerics of Islam, Translated by Ethan S. Rundell, London: Yale University Press, 2014 Mustafa Akyol, Islam Without Extremes: A Muslim Case for Liberty, New York: W.W. Norton & Company, 2011 Sardar, Ziauddin, Forward to the book, Simon Ross Valentine, Force and Fanaticism Wahhabism in Saudi Arabia and Beyond, London: Hurst & Company, 2015 Valentine, Simon Ross, Force and Fanaticism Wahhabism in Saudi Arabia and Beyond, Londdon: Hurst & Company, 2015 ----- V.A. Mohamad Ashrof is an independent Indian scholar of Islamic humanism. He writes with a passion for developing Quranic hermeneutics that prioritize human well-being, peace, and progress. His work inspires the creation of a just society, fosters critical thinking, and promotes inclusive discourse and peaceful coexistence. URL: https://www.newageislam.com/islamic-ideology/hanbalism-restraint-islamic-intellectual/d/133755 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism