When The Civil Society Fails To Root out Social Injustice To The Weaker Section, God Intervenes By Paving Ways For Legal Laws Against It

By S. Arshad, New Age Islam

08 August 2019

There is a lot of hue and cry over the Triple Talaq Prevention Bill passed by the BJP government. Muslim religious scholars and bodies call this an interference in the religious affairs of the Muslims. The government argues that the Triple Talaq is an injustice to Muslim women and so it has brought the Bill which has a provision of three years of imprisonment for the husband while the Muslim religious bodies hold that the Triple Talaq is approved by hadiths and Imams of Muslims. For a long time, feminist organisations of Muslims had been campaigning against Triple Talaq or instant Talaq. During recent years, some divorced women; victims of the practice of instant Talaq had moved courts of law pushing the government to bring the law on Triple Talaq.

Many Islamic scholars had already been campaigning against Triple Talaq with references from the Quran and also with references from the life of the holy prophet pbuh and the Sahaba. But the religious seminaries were adamant on their stand that the Triple Talaq had sanction from some imams and other religious scholars of the past. They present even some hadith in favour of their argument.

The Triple Talaq had been misused by illiterate men who were not aware of the rules of Talaq mentioned in the Q  uran. They only knew that their imams and muftis told that instant Triple Talaq was valid and permissible and so they divorced their wives at any pretext. In most of the cases, the husbands did not have justification for their action. Still, the muftis would tell them that since they spoke the word Talaq three times, the Talaq was valid and if they wanted to get their wife back they must go through halala. Therefore, the evil practice of halala was an offshoot of instant Triple Talaq. These two evils ruined the lives of millions of Muslim women. Statistics show that the incidence of divorce among Muslim women is twice the national average.

Unfortunately, even before the passing of the Bill, the religious scholars associated with Islamic seminaries did not show any change in their attitude and were not ready to bring reformation in Talaq laws. They were adamant on the validity of instant Talaq. This gave the government the scope to bring legislation on Triple Talaq. The holy companions showed flexibility in approach while dealing with the incidents of Talaq. The second caliph Hadhrat Umar had changed the law of divorce according to the contingency of the period to save married women from harassment. During the present period, when the instant Talaq is being misused rampantly ruining homes and lives of Muslim women, the ulema of the present day would also have done well to bring reforms by banning instant Triple Talaq. The Quran cleanly says: At-Talaqo Marratan (Talaq is for two times). (Al Baqarah: 229)

It means the husband will give Talaq twice at the prescribe periods and after Talaq on two separate occasions, the husband and wife should sit together and decide whether they still want to separate or get back. If they decide to reconcile, they should make amends and if they decide to get separated, they should do so with kindness. Here are the verses:

A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. (Al Baqarah:229)

But if their intention is firm for divorce, Allah heareth and knoweth all things.(Al Baqarah:227)

O Prophet! When ye do divorce women, divorce them at their prescribed periods, and count (accurately), their prescribed periods: (Al Talaq: 1)

The Quran at no occasion mentions Talaq thrice at one go. It advises both the husband and wife to make certain reconciliatory steps before making any decision. But here the conservative ulema have given the husband the tool of instant Talaq to illiterate and uneducated men to rampantly misuse it at the slightest pretext. And they present various flimsy arguments to justify the act. One argument is that killing a person with a sword is illegal and impermissible, but if a person kills his wife with a sword, he cannot say that he did not want to kill his wife, and the wife will not come alive because of his saying so. Similarly, if a man gives three Talaqs to his wife, the Talaq has occurred even if this form of Talaq is unwanted. But they ulema ignore the fact that killing the wife and divorcing the wife are not similar incidents. After a divorce, the wife is alive and can be taken back. The counter argument against their argument is that when a man is fasting and he eats to the full stomach by mistake, the mufti tells him that since he did not eat consciously or intentionally, his fast has not broken though the purpose of fasting is to remain hungry. Here, he is considered fasting though his stomach is full because it was not his intention to eat. But in the case of divorce, the mufti says that since he spoke out Talaq three times, the Talaq has occurred though the husband insists that he did not have the intention to divorce his wife.

The Quran clearly says that the husband should have firm intention for divorcing her wife: In Azamut Talaqa (But if their intention is firm for divorce). It means the divorce will not occur if the husband does not have firm intention. And one cannot have firm intention in a fit of anger, under the spell of wine, ganja or bhang or during severe illness. But the method of Talaq approved by our ulema and mufti are in violation of the enjoinment of the Quran. The ulema refused to see reason and did not show any change in approach to Talaq in the prevalent circumstances among the Muslim community.

Since it is the firm belief of the Muslims that all the political and social events on Earth are decreed by God, (Yudabbirul Amr) the passing of Triple Talaq Prevention Bill can also be regarded as God’s intervention as the Muslim civil society failed to take necessary steps to stop the misuse of triple Talaq. It is not the first time God has intervened to save the weaker sections of the society from the social injustice perpetrated to the female species by male chauvinism.

The evil practice of female feticide went on for decades leading to the killing of millions of girl children in mothers’ womb. Statisticians say that about 63 million women are missing and about 2 million babies go missing every year due to female feticide, malnutrition and other forms of discrimination against girls. In 1970, the government had passed bill allowing abortion in certain circumstances. This Act was rampantly misused to kill female foetuses leading to the killing of millions of girl children. When the civil society did not take steps to stop this evil and did not work to bring social reform to change the mindset of people, God had to intervene by paving the way for a law to make female feticide illegal. This stopped female feticide to a great extent thought the evil could not be rooted out completely.

Another instance of God’s intervention was the Prevention of Cruelty to women Act in 1983. Before that the practice of torture and killing of brides was rampant and millions of brides were killed due to this inhuman practice. The civil society could not stop this evil practice too and so finally God had to intervene by paving the way for the passing of the Prevention of Cruelty Act (498).

God loves all its creation. He even loves small insects as much as He loves human beings. So when He sees that men are doing grave injustice to the girls or women and the civil society is not doing anything to root out this injustice on its own, He paves the way for legislations and for that he brings those people in power who are instrumental in bringing such legislation. It is also a form of punishment to those responsible for ignoring the injustice and evil practices.

Now these so-called Muslim intellectuals have started saying that they have no objection to the law but the laws have wrong provisions. They should know that the law passed by the government is not of any Islamic country. So they should not blame the government of an un-Islamic country to bring a fool-proof legislation on Triple Talaq. If they did not want any interference from an un-Islamic government in their Personal Laws, they should have woken up and acted before the government acted.

At least, with the passing of this Bill, the shops of mullahs running Halala business will be closed and women will be saved from going through the indignity of Halala and blackmailing in the name of Triple Talaq.

S. Arshad is a regular columnist for NewAgeIslam.com

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The Intention That Causes Attainment of Divine Pleasure, World of Peace and Harmony

By Ghulam Ghaus Siddiqi, New Age Islam

10 August 2019

An authentic hadith reads, “Actions (A’amaal) are judged by intentions, so each man will have what he intended” (Bukhari, Muslim). The Arabic word A’amaalcarries general application and thus includes all deeds, pious or impious. Undoubtedly Islamic teachings are loaded with the divine commands of pious deeds. And of course we must learn them. Once we have done so, it becomes more significant to introspect as to why we should practice the pious deeds and refrain from impious ones. The reason for knowing it is that our actions are judged by our intentions. Then the next question strikes our mind: what are the intentions that we, as believers, should firmly establish in our minds? The plain answer that the Quran refers to in several verses is; it is the intention of earning pleasure of Allah Almighty that should exist in our minds, before we do any pious deeds. 

God Almighty says, “There is no good in most of their secret consultations except (the counsel) of the person who enjoins charity or piety or peace-making amongst people. And whoever does this, seeking Allah’s pleasure, We shall soon bless him with a mighty reward.” (4:114)

“So they returned with favor from Allah and bounty, no harm having touched them. And they pursued the pleasure of Allah, and Allah is the possessor of great bounty. (3:174)

 “But the most pious one shall be saved from this (Fire), Who gives his wealth away (in the cause of Allah) to attain to purity (of his soul and assets), And who owes no favour to anyone that he is seeking to pay back. Rather (he spends) seeking the pleasure of his Lord, Most High”. (92:17-20)

“And who remain steadfast in seeking the pleasure of their Lord, and establish Prayer, and spend (both) secretly and openly out of the sustenance We have provided, and continue eliminating evil by means of good; they are the ones for whom there is a (beautiful) home in the Hereafter.” (13:22)

“And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His pleasure. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.” (18:28)

“So keep giving the relative his right, as well as the needy and the traveler. That is best for those who seek pleasure of Allah, and it is they who will achieve the goal.” (30:38)

“Who is better—the one who founds his edifice (i.e., mosque) on the fear of Allah and (His) pleasure and satisfaction, or the one who lays the foundation of his building on the edge of a crumbling precipice? So, that (building) tumbled down with its architect into the Fire of Hell. And Allah does not guide the wrongdoers.” (9:109)

“Their (acceptance) of guidance is not your responsibility. It is Allah Who awards guidance to whom He wills. And whatever wealth you give away (as charity donation) goes to your own benefit. It is not appropriate for you to spend but for Allah’s pleasure alone. And whatever you spend of your wealth, (its reward) will be paid back to you in full and you shall not be treated unjustly.” (2:272)

“Is the man who follows the good pleasure of Allah Like the man who draws on himself the wrath of Allah, and whose abode is in Hell?- A woeful refuge!” (3:162)

“By which Allah guides those who pursue His pleasure to the ways of peace and brings them out from darkness into the light, by His permission, and guides them to a straight path.” (5:16)

“And among men is one who sells himself to seek the pleasure of Allah; and Allah is Most Compassionate towards the bondmen.” (2:207)

“And the example of those who spend their wealth in order to seek pleasure of Allah and to make their hearts steadfast, is similar to that of a garden on a height—hard rain fell on it, so bringing forth its fruit twofold; so if hard rain does not reach it, the dew is enough; and Allah is Seeing your deeds” (2:265)

“And do not repel those who call upon their Lord in the morning and evening, seeking His pleasure; you are not responsible for their account nor are they responsible for your account – then your repelling them would be far from justice.” (6:52)

“[They say to them], “We feed you only for the pleasure of Allah. We wish not from you reward or gratitude.” (76:9)

The wisdom behind making the intention of attaining pleasure of Allah is manifold, especially in the materialistic world. This creates genuineness, honesty, sincerity and selfless attitude in all worldly and religious actions. When a man does pious deeds purely for the sake of God, he starts expecting nothing but proximity with God as a reward for his pious actions. He gains humbleness in his attitude towards all creatures. With this pious intention, he starts developing his spiritual journey and reaches a place wherein he finds nothing but the feeling of God’s existence, and thereby experiencing a true chapter of peace and harmony. Interpreting all worldly affairs—likes and dislikes, hate and prejudice of opponents, through his spiritual experience and observation, he purifies his mind from all negative thoughts that take him away from the spiritual path of God Almighty.

The lesson that the Quranic verses teach us is that whenever we do any work, we should make intention of attaining pleasure of God Almighty therein.            

A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar), with a Sufi-Sunni background and English-Arabic-Urdu Translator. He has also done B.A (Hons.) in Arabic, M.A. in Arabic and M.A in English from JMI, New Delhi. He is Interested in Islamic Sciences; Theology, Jurisprudence, Tafsir, Hadith and Islamic mysticism (Tasawwuf).

URL: http://www.newageislam.com/islamic-society/ghulam-ghaus-siddiqi,-new-age-islam/the-intention-that-causes-attainment-of-divine-pleasure,-world-of-peace-and-harmony/d/119444

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Enterprising Endeavour of Later Day Arabs and Simplistic Spirituality of the Muslim Nation Has Distanced Them from the Higher Principles of Universal Islam

By Rashid Samnakay, New Age Islam

29 July 2019

The prime goal of enterprising fraudsters in all walks of life is to make easy money at the expense of their victims. The question of ethics, morality, conscience, scruples and such like fancy notions have no place in their endeavours, however small or large the scale of enterprise. Callousness, greed of one and ignorant sentimental attachments of the other lay at the heart of it all. Hence, cleverness of the Few can be measured by their success to Manipulate the Many.

The cleverness of the few applies in religious matters as well, and their huge success in people being lead astray on large scale into believing contrary to what is commanded by their holy scripture is a common phenomenon. This submission therefore, will not be palatable to many relishing and holding in reverence everything Arabian from where the Messenger Muhammad enunciated the universal message of unity of creation in the only-ness of the Creator.

However the fact remains that Muslims are largely ignorant of the higher principles of their Scripture Quran, they are readily mesmerised by cleverness of manipulating religion by Arabian traders and into believing that:

Because the Messenger Muhammad was born an Arab, therefore the “religion” that he propagated is exclusively “Arabian” in all its aspects.

The person Muhammad, an Arab, is exclusively the Messenger of God and is reverential.

They devised, as if from Quran, a composite proclamation in Arabic, a Creed - Laa Ilaahaa Illallaah Muhammadur Rasullullaahfor Muslims to express this reverence exclusively to an Arab Apostle Muhammad along with declaration of “Faith” in the Arabic religion, they let be known as Islam.

They have established a personality cult of the person Muhammad hence a nation of Muhammadan.

The purpose of this enterprise is to monopolise Islam as a revenue earner, centred at the city of Makkah (the Muslim Vatican) and extracting immense wealth from ignorant, simplistic, emotionally and spiritually charged Believers.

However the only scripture of Islam - Quran at numerous places warns the Believers of entrepreneurs who would manipulate the Scripture's verses for their gains:

2-79: Then woe to those who write the Book with their own hands, and then say:”This is from God,” to traffic with it for a miserable price! - Woe to them for what their hands do write, and for the gain they make there by.

 - Refer further to 3-77, 6-159 etc.

The scripture places the weight of responsibility squarely on the shoulders of individuals by this warning, to acquire knowledge of the Creator's commands so as not to make excuses for being lead astray.

Let us begin with the very basic tenet of Belief for mankind as given in the Scripture. In fact at the very beginning of the Quran.

There are two verses in the beginning of chapter Two named Baqarah from where the guidance begins, describing Iman – Belief and the Believers. Verse 2-3 and 2-4 refer. For the purposes of this article and brevity, verse 2-4 only is quoted:

2-4: And who believe in the revelations sent to you and sent before your times and (in their hearts) have the assurance of hereafter.

 Refer also to 4-162.

Again for the purposes of this argument the following verse must also be quoted as relevant:

4-152: To those who believe in God and His Apostles, and make no distinction between any of the Apostles We shall soon give their (due) rewards......

What is underlined here is to emphasise the command that it is an essential part of a Believers Belief – Iman that they do not excise any of the previous Apostles of God, named and not named, so as to maintain the wholeness of their belief system. This wholeness is loaded with a higher principle of the tenet of Quran and Partial acceptance of its principle therefore is not Iman.

It does not require super human intelligence for a student of Quran to work out why is that so important. The whole message of the scripture is based on the 'only-ness' of the Creator who it says, has sent messengers in all nations before Muhammad and hence the embedded unity of mankind in Faith. Refer.10-19

Where then is the trading of the verses by the religious entrepreneurs “ to traffic with it for a miserable price”? It is in the Arabic Declaration of Faith of the Muslim nation's Kalimah! It must be acknowledged that the material gain is not miserable and to be scoffed at. But it is miserable because it falls far short of the higher principles as given in the scripture.

The declaration of a Muslims' Creed – the Kalimah: Laa Ilaaha Illallaah, there is no god but God is glued with Muhammadur-Rasullullaah – Muhammad is God's Apostle, at the exclusion of all the previous Apostles to Muhammad, proclaiming only a partial and incomplete Iman that is, as given in 2-4, negates the embedded principle of the unity of the community of God's Apostles and thus mankind.

6-159 is a command given to the Messenger Muhammad to cut off all ties with those who divide mankind into different religions creating, a them and us schism, which this Kalimah does by excluding other Divine Messengers.

No Believer will deny or dispute the Quran's command that indeed Muhammad is an Apostle of God:

36-3 “surely you (Muhammad) are of the (community) of Apostles”; but to exclude all the other Apostles from the stated principle of the Book is rejecting what it commands as the whole Belief. That rejection is surely a denial of the message of the Messenger. A clear contradiction of Faith as given in the Scripture!

If the above is not sufficient evidence to convince that the Kalimah– declaration of Faith as practised by Muslims is a rejection of Quran's command, they should consider the following command given to Muhammad:

6- 162,163: Say: “Truly my service and my sacrifice, my life and my death, are (all) for God, the Cherisher of the worlds; no partner has He : this I am commanded and I am the first of those who submit to Him”.

What is interesting is that some denominations of Muslims recite the above in their daily prayers., but modified to make it a personal pledge.

The Muslims in contradiction, partner him, the very human (Bashar) Muhammad the messenger who is commanded to declare God's only-ness by excluding himself and all others; yet Muslims commit what can be termed in the book's own language as 'shirk' – association- in the proclamation that they proclaim as their Creed. Linguistically and logically too negating the laa of Laa Ilaahaa Illallaah!

Reason therefore shows that Quran does not combine the two distinct sentences of the Kalimah – Creed – and join the Creator and the created on one podium. But reason is never a part of religion.

This is just one example of few others that should serve to illustrate how the Universal Code ad-deen of Islam has been manipulated by gain-seekers for their gains into Arabian Religion, in contradiction to the Scripture Quran; and converted the Believers into man-worshipping nation; not much different to other manipulators who have turned their scriptures round to anthropolatry religions, in the names of the very Messengers who brought those scriptures.

Then, on whose say so is this exclusive “partnership” of human Messenger Muhammad with the Creator committed by the Muslims? Who has conned the gullible (Muhammadan) nation of Muslims as a whole into associating a human being with the Creator, and more questions? They are advised to learn from the history of later day Muslims.

Unlike the forefathers of Apostle Muhammad, Arabs who were excused of their “unawareness” of ad-Deen of universal Islam, for they had no 'warner' sent to them before ( 32-3, 36-6 etc) Muhammad; but in the Apostle Muhammad's time Arabs and later day Muslim nation have no excuse to make. Ignorance is never an excuse in nature's law as well.

Therefore in summary, the present day Kalimah – the declaration of Iman is in contradiction of Quran's commands and its principle of unity. The only declaration required by Believers is: Laa Ilaahaa Illallaah- the only-ness of the Creator. That should bring about the demise of the religious enterprises, for the good of humanity.

A regular contributor to NewAgeIslam.com, Rashid Samnakay is a (Retd.) Engineer

URL: http://www.newageislam.com/islamic-ideology/rashid-samnakay,-new-age-islam/enterprising-endeavour-of-later-day-arabs-and-simplistic-spirituality-of-the-muslim-nation-has-distanced-them-from-the-higher-principles-of-universal-islam/d/119331

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Jihad Does Not Mean War or Fighting; Urdu Translations Use Jihad and Qital in the Same Meaning Which Is Misleading

By S. Arshad, New Age Islam

31 July 2019

During the initial years of Islam, the holy prophet pbuh and his holy companions had to face resistance from the polytheists and Jews of Makkah. They had to suffer humiliation and torments at their hands. Despite all this they persevered on their faith and endured all the hardships. However, when the mischief and opposition from the Jews and the polytheists became unbearable and the prophet pbuh feared for life, he decided to migrate to Madina with his followers. But here too they faced stiff resistance and torments from the polytheists and Jews.  When the Muslims numerically became strong and the polytheists became hell bent on wiping out Muslims and Islam, they challenged Muslims to fight them. The Muslims finally fought and by the grace of God became victorious. At that time verses instructing Muslims to fight for their survival and not to fear and trust God. At the same time the Quran instructed Muslims to make compromises to avoid war and bloodshed. Hudaibiya Agreement is one of them when Muslims reached an accord. On every occasion the Muslims would try to maintain peace and observe patience at provocation. Before migration to Madina, the holy prophet pbuh endured humiliation and atrocities for the sake of God.

The Quran has enjoined Muslims to strive for the propagation of the faith and offer sacrifices and spend money for it. For this striving and struggle for faith, the Quran uses two terms. One is Qital and the other is Jahd. Qital was used for the battles that were fought during the initial years when the opponents of Islam were hell-bent on wiping out Muslims. The word Jahd (struggle or strive) has been used for peaceful propagation of faith both physically and financially. Jihad does not necessarily mean fighting. It means struggle or striving for the propagation of faith among non-believers. But in Urdu translations of the Quran both the words and terms have been used as synonyms or having the same meaning: fighting or war with non-Muslims. This created among Muslims and a section of ulema that jihad also means fighting or killing non-Muslims. Here are the verses that mention the word Qital (fighting):

“And fight in the name of Allah” (Al Baqarah: 244)

This verse was revealed during war between the Muslims and polytheists and so Muslims were enjoined to fight fearlessly.

“So when fighting was enjoined on them, they turned their back but few of them.”(Al Baqarah: 246)

“They fight in the way of Allah.”(Al Nisa: 76)

“Therefore, fight in the way of Allah”(Al Nisa: 84)

There are dozens of verses in the Quran that were revealed during the period of war and they enjoin Muslims on fighting because it was a matter of survival for them. In these verses the word Qital or its derivatives meaning fighting has been used. On the other hand, the Quran uses the word Jahd (struggle or strive) and its derivatives in dozens of verses meaning peaceful struggle or striving in the way of propagation of faith. But almost in all the verses where the word Jahd has been used it has been translated meaning fight. Here are the verses:

“Of course, those who bring faith and left home and fought (Jahadu) in the way of Allah. (Al Baqarah: 218)

In this verse the translation of Jahadu was done as ‘fought’ while the true meaning would be ‘strived or struggled’. Accepting Islam, enduing atrocities and leaving home for the sake of Allah is Jahdor struggle. So the word Jahadu means ‘endured hardships and strived’ and not ‘fought’.

Another verse is:

“Those who held themselves back at home and those who fight (Mujahidun) in the way of Allah both with self and money are not equal.”(Al Nisa: 95)

In this verse the word ‘Mujahidun’ means ‘those who strive’ with self and with money. Therefore, the person who spends money for the propagation of Deen is also a Mujahid (struggler) and the person who leaves home and travels for the peaceful propagation of Deen is also a Mujahid. It does not necessarily mean that one leaves home only for fighting for Deen. But the translation creates that impression.

“Those who accepted Islam and left their homes (Yuhajiru) and fought (Jahadu) with their self and money in the way of Allah and those who gave them shelter and helped them, they are their friends.”(Al Anfal: 12)

In this verse, the Quran mentions those who after accepting Islam faced hostility from the polytheists and Jews of Makkah and left home and those who gave them shelter and helped them in any way. Here leaving home and enduring hardships for the sake of Deen is jahd but the translation says that they fought. Here there is not context of war.

“And when a verse is revealed which enjoins (non-believers) to accept Islam and fight (Jahadu) along with his prophet.”(Al Taubah: 86)

Here too the word ‘Jahadu’ has been translated as ‘fight’ whereas it only means that after accepting Islam, one is obliged to accompany the prophet pbuh in all the endeavours for the propagation of Deen: He should endure hardships along with the prophet pbuh, offer every sacrifice needed and if there is a need to fight, he should also accompany in battles as part of struggle in the way of Deen. But the word Jahadu here does not necessarily mean ‘.fight’

The term ‘Jihadan Kabira’ is mentioned in one verse. It means ‘great struggle’.

“If we had willed we would have raised a messenger in every population, so do not obey the disbelievers and strive against them with great strenuousness with it (the Quran). (Al Furqan: 52)

Maulana Fateh Mohammad Jalandhary translates the word Jahidhum Bihi Jihadan Kabira as ‘fight them with full force’. While Abdullah Yusuf Ali translates this into English in the following words:

“Therefore, listen not to the disbelievers, but strive against them with utmost strenuousness with the (Quran).

Maulana Habid Shakir translates the verse into English in the following words:

“So do not follow the unbelievers and strive against them a mighty striving with it.”

Mohammad Pickthall’s translation is this:

“So obey not the disbelievers, but strive against them herewith with a great endeavour.”

The Urdu translators did not present an acceptable explanation of the term ‘Jihadan Kabira’ but only did a literal translation of the term.

What is Jihad-e-Kabir?

Jihad-e-Kabir is passive struggle which the holy prophet pbuh and his companions did during the Makkan period. They propagated the message of Islam and faced hostility and atrocities form the polytheists and Jews of Makkah. The holy prophet pbuh went to Taif to propagate of message and was badly injured but he did not say a word of curse to the non-believers. Hadhrat Bilal would be laid on the hot ground under the sun and a huge stone would be kept on his chest. Still he would say ‘Ahad’ ‘Ahad’. They were ostracised for three years. These are some of the examples of jihad-e-Kabir. In the above quoted verse, the Quran enjoins the Muslims of Makkah to do jihad-e-Kabir with the Quran. They should spread the message of the Quran to the non-believers and endure all the hardships and oppression in this endeavour without showing any hostility or aggression. They should make every sacrifice for spreading the message of the Quran. But the Urdu translators of the Quran translated the term ‘Jihadan Kabira’ as ‘fight with full force’ against the non-believers. And while translating the term, they ignored or missed the fact that the verse belongs to Surah Al Furqan which is a Makki verse. And Muslims were not in a a position to fight, even to defend themselves in Makkan period. Therefore, the word ‘Jihadan Kabira’ or ‘Jahidhum’ cannot be taken for fighting but passive struggle.

The meaning of the word ‘Jahd’ becomes more clear from this verse:

“And we advised  them treat their parents with care and love, and if they pressurise you (Jahadaka)to set up partners with me of which you do not have any knowledge, then do not obey them.”(Al Ankabut: 8)

This verse tells Muslims to treat their non-believing parents with care and love but if their parents pressurise them to worship false gods, they should not obey them. Here the word Jahadak means to ‘Pressurise you’ and not ‘fight with you’.

More examples can be cited from the Quran where the word Jahdmeans to struggle or strive and not to fight or kill. But the Urdu translators of the Quran have also almost everywhere translated the word meaning to fight or to kill. This error in the translation of the word Jahd has led to the wrong concept of Jihad among Muslims.

S. Arshad is a regular columnist for NewAgeIslam.com

URL: http://www.newageislam.com/islamic-ideology/s-arshad,-new-age-islam/jihad-does-not-mean-war-or-fighting;-urdu-translations-use-jihad-and-qital-in-the-same-meaning-which-is-misleading/d/119349

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Ebrahim Moosa, Director of ‘Madrasa Discourses,’ Laments ‘McDonaldisation of Islamic Teachings’ In His Lecture at Jama’at-e-Islami Hind

New Age Islam Special Correspondent

26 July 2019

 

Ebrahim Moosa, Director of ‘Madrasa Discourses

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Recently, the University of Notre Dame of Indiana launched an initiative called “Contending Modernities”, a cross-cultural research and education initiative examining the interaction among Catholic, Muslim, and other religious and secular forces in the world. Part of this global initiative is a 3-year experimental research project known as “Madrasa Discourses” focused on the modalities of reconciliation between the traditional Islamic thoughts and contemporary scientific and philosophical worldviews.

In this program, graduates and young theologians of madrasas, mostly from India and Pakistan, are exposed to what they call ‘critical traditionalistic’ approaches to the Islamic traditions, as introduced by the early madrasa curriculum in the Indian subcontinent. The rationalistic style of scholastic engagements with theology (Ilahiyaat) and Islamic philosophy (Kalam), which was historically the actual task of the early madrasas of the Dars-e-Nizami curriculum in the view of the project coordinators of the Madrasa Discourses, is being revitalised in this program.

In the words of Professor Mahan Mirza, a former faculty for the Madrasa Discourses who is now the executive director at Ansari Institute of Global Engagement with Religion: “The program’s vision is to revitalize a conversation commensurate with the intellectual currents of our time”. A great amount of emphasis is laid on the scholarly underpinnings of classical Islamic thinkers on tradition (Riwāyat) and authenticity (Haqqaniyat or Asālat). In a nutshell, the classical Islamic concept of tradition, known in Arabic as Turāth (which also means “heritage”), is the solid foundation laid below ground to support and strengthen the entire edifice of the Madrasa Discourses. To them, the authenticity (Asālat) of a tradition lies in its exact transmission from one generation to another with responsibility (Amānat). However, it does not prevent them from resorting to creative re-thinking (Ijtihad) for the construction of ‘new knowledge’ in an intellectual effort to address various issues of their societies. This is what catches the imagination of modern graduates of Indo-Pak madrasas, mostly youths in their 30s, in the academic exercises of the Madrasa Discourses.

Bringing together the scholastic theology (Ilmul Kalam), Big History and modern philosophy, the program is aimed to achieve the re-union of Islamic faith and revelation with reason and contemporary philosophies ushering in an era of Islam as a ‘living tradition’. Ebrahim Moosa, Professor of Islamic Studies at University of Notre Dame, who co-directs the “Contending Modernities”, and is the Director of the Madrasa Discourses visited India in the third week of July on the successful completion of the first batch of participants in the program. On this occasion, he was invited to several institutions like Jamia Millia Islamia for his lectures on the related themes. On July 25, one such lecture was organised by Indian Institute of Islamic Studies at the headquarters of Jama’at-e-Islami Hind, Abul Fazl Enclave in New Delhi.

Maulana Dr. Raziul Islam Nadvi of the Jamaat-e-Islami Hind introduced Prof. E Moosa to the students enrolled at the two-year course on “Comparative Religion” at this institute of Jama’at-e-Islami Hind. At the very outset, Dr. Raziul Islam spoke on his enchantment with Prof. Moosa’s seminal work “What is Madrasa?” which was published in 2015. “This is an essential reading on South Asia’s traditional Islamic seminaries for the European and American audience”, he said. He also talked of Moosa’s contributions on the medieval Islamic thought, with special reference to his major work on the 12th-century Muslim thinker, Abu Hamid al-Ghazali (d. 1111). “The prize-winning book “Ghazali and the Poetics of Imagination” (University of North Carolina Press, 2005) was awarded the Best First Book in the History of Religions by the American Academy of Religion”, he said.

In his introduction to Prof. Moosa, Dr. Raziul Islam gave reference to another Islamic scholar and author Dr. Akram Nadwi, the Dean of Cambridge Islamic College, deporting his memory back to the times he spent with Prof. Moosa and Dr. Nadwi as classmates in Nadwatul Ulama, Lucknow.

Dr. Razi went on to say that aggressive social media campaigns against the Madrasa Discourses program which are underfoot on several Facebook pages and WhatsApp groups in India and Pakistan, more particularly after a symposium on the MD at Jamia Millia Islamia has successfully completed in presence of renowned and acclaimed Muslim intellectuals, are just pointless and one should not pay heed to them. He expressed gratitude to E. Moosa for accepting the invitation to speak at the Jama'at e Islami Hind. This was reciprocated by Maulana Jalaluddin Umri, Ameer of the Jama'at and Dr. Hasan Raza, course coordinator of the Indian Institute of Islamic Studies.

In an hour-long address, Prof. E. Moosa expounded the key issues and challenges that the Madrasa graduates encounter during and after their student life. Elaborating his idea of Madrasa Discourses and why this is a profound opportunity for the new generation of ulema in India and Pakistan, he recalled his first encounter with Dr. Fazlur Rahman and his momentous work known as “Islam”, which is among the rarest books that depict a ‘big picture’ of Islam. With an incisive and surprisingly comprehensive history and analysis of Islam—history, legacy, conflicts and prospects— Fazlur Rahman introduces an Islam that is not known to many—Muslims and non-Muslims alike.

Dr. Moosa then linked it to Dr Abdul Haque Ansari, an Indian Islamic scholar and the Amir of Jama’at-e-Islami Hind (2003-2007) who established the Indian Institute of Islamic Studies in New Delhi to train graduates from secular educational background in Islamic sciences and the madrasa students in a modern curriculum. Ansari wrote extensively on Sufism and Shariah and attempted to present a synthesis of Sufi and Fiq’hi thought, especially what he termed as ‘Tatbiq’ (reconciliation and coherence) of Shah Waliullah and Shaikh Ahmed Sir Hindi’s thoughts. Moosa said that Ansari greatly contributed to the Islamic world in terms of knowledge and thought.

In the main part of his lecture, Prof. Moosa chose to focus on the “Reconstruction of Islamic theology (Ilahiyyat)” as the pressing need of the time for the constant renewal of Islamic tradition. He said he envisioned the program for the madrasa graduates to supplement their classical Islamic studies with an essential literacy in the modern secular fields of knowledge. He recalled how in the pre-colonial times, Indian madrasas made use of the Ma’qulat (rational sciences) as keys to understanding the scriptural texts in the medieval context.

He also highlighted how classical Islamic textbooks were heavily influenced by Aristotelian philosophy and metaphysics, to the extent that it was difficult to distinguish between what was ‘Islamic’ and ‘un-Islamic’ in their tradition. So much influence from the Greek philosophers enabled the ulema to conceptualise their theological discourses, he said.

But what we oftentimes hear from the present-day ulema is that the "Islamic thought is in crisis". The prevailing perception of ‘decline’ (Zawal in Urdu) deeply steeped in the psyche of the Ummah is held accountable for every problem we face today. We don't look at Islamic traditions with the historical methodology. Even if we do that, certain ideologies come into play, Moosa lamented. He continued: What has maintained Islam is the ‘intellectual tradition’ which is lost to the madrasa circles today. Only identity is being formed in today’s madrasas which have become like the 'Republic of Letters'. Modern sciences are introduced as 'heresies', while in the past, Greek Philosophy was studied in the traditional madrasas which was completely fine-tuned and beneficial. They tried to make small intellectual adjustments in order to achieve the best and desired results.

Moosa glanced through the works of Sufi philosophers like Shahabuddin Suharwardi, Ibn Arabi, Mulla Sadra, Allama Taftazani, Allama Jurjani, Muhaqqiq Dawwani and Maulana Siyalkoti in order to substantiate how they formed the main body of the Islamic scholastic tradition (Ilm ul Kalam). Thus, he introduced an interpretive framework of the reconstruction of the religious thought in Islam, contending that tradition is a ‘living entity’ in which the scriptural texts are being dealt with different interpretations.

Prof. Moosa recalled that during his Nadwa times, he did not just focus on the Islamic textbooks (darsiyat) but also looked up to other scholars’ works like the books of Maududi, Khumaini’s Iranian revolution, IkhwanulMuslimin’s movement, and all benefitted him in intellectual ways, he maintained. Later in his journalistic career, he became explorer of the new doors to knowledge. Dr. Fazlur Rahman’s book "Islam" which revolutionised his thought process as it presented Islam in a historical methodology did not prevent him from differing from several ideas of Rahman. The book benefitted him even in the anti-apartheid movement in South Africa, his hometown.

But regrettably for most madrasa graduates and ulema today, their age-old curriculum has clear answers for every emerging issue in modern society, Moosa said, terming this method as the ‘McDonaldisation of Islamic teachings’ and ‘the fast-food version of Islam’. Thus, Moosa criticized the “Quran-and-Hadith-only” approach to address the modern issues. This ‘quick-made Islam’, he said, will not help us find the solutions. Citing Ghazali as an example, Moosa pointed out that an authentic and exhilarating tradition always interacts with the current realities to redefine itself.

In his concluding remarks, Prof. E. Moosa said: “In search of authenticity (Haqqaniyat), the sense of responsibility which is called Amanah in the Qur'anic terminology, is the most important. We limit our understanding of the religious tradition to the Qur'an and Hadith so much that the big picture of Islam is missing today. The exclusivist Qur’an-and-Hadith approach continues to cause the ulema to reject the rational sciences in the madrasas like the Greek Philosophy. It is unfortunate that the books on Mantiq(logic), Falsafa (philosophy), lisaniyat (linguistics) etc. were replaced by the maximum portion of the Quranic exegesis and Hadith commentaries. Therefore, we need to revisit the history in order to understand our tradition. Every age had a different context for the Divine revelation. Only critical thinking can make the traditionalist thought in full synergy with the present times.

This lecture ended with a Question and Answer session in which he stated, in response to some questions, that only in the Salafi Madrasa curricula some changes and modifications are seen. But no tangible chan  ge has been seen in the Dars-e-Nizami curriculum and system of the Barelwi and Deobandi madrasas. “It's not okay to provide second-rate education in religious studies just as in secular subjects”, he said.

Why can't 80 percent of the madrasa graduates be well versed in Arabic and Persian today? Why can't they be masters in Urdu prose and poetry,Moosa asked. Only four percent of them are enabled to make use of the courses they study in the madrasas. If the madrasa graduates are well versed even only in the classic Islamic studies and Arabic and Persian languages, they can work wonders. But even if you fly to the moon, you can't run away from maternities, he added.

URL: http://www.newageislam.com/islamic-society/new-age-islam-special-correspondent/ebrahim-moosa,-director-of-‘madrasa-discourses,’-laments-‘mcdonaldisation-of-islamic-teachings’-in-his-lecture-at-jama’at-e-islami-hind/d/119306

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In Changing Circumstances, Muslims Should Change Their Outlook towards Azaan and Friday Prayers

By S. Arshad, New Age Islam

26 July 2019

Since the last one decade, a section of Hindus have raised voice against the Azaan during morning or Azaan called in areas where a sizeable population of Hindus reside. Their grievance is that the call of Azaan disturbs their sleep at dawn or disturbs their peace during the day as the Azaan is called on loudspeakers. Recently, Sonu Nigam had raised his voice on Azaan called on loudspeakers as he said it disturbed his sleep in the morning.

Gradually, voices even from Muslim community have also been raised justifying the grievances of non-Muslims against Azaan and a section of Muslims have started realising the fact that the complaints of non-Muslims against Azaan on loudspeakers are not totally based on religious bias.

 Last month, the President of Khilafat Committee, West Bengal, Shakir Randerian had called Azaan the voice of hate. Though his statement was wrong, he had tried to drive home the point that Azaan on loudspeakers was the cause of differences and confrontation between Hindus and Muslims. His statement raised a controversy and he had to tender a written apology for his statement.

 However, this also started a debate on the justification of Azaan on loudspeakers. Qari Fazlur Rahman of Kolkata said that in the changing circumstances Muslims should change their ways according to the demands of the time. He admitted that very high volume loudspeakers are used for calling Azaans and in many Muslim populations, there are more than one mosque in one area and Azaan from all the mosques at the same time cause reaction from Hindus and other non-Muslim communities.

 Therefore, he had given the suggestion that if there are more than one mosque in an area, Azaan should be called from only one mosque and that too in a low volume so that it does not disturb the peace of mind of the followers of other religions. Unfortunately, this suggestion was not approved or appreciated by Muslims.

Another issue which has become contentious in recent times is the offering of Friday prayers in public places or on roads. Non-Muslims have been objecting to Friday prayers on public places like Maidans or on roads for the last few decades but during the recent months the opposition has become violent. At some places Muslims have been forcibly prevented from offering Friday prayers on roads or Maidans and there were violence also on some places. In these circumstances, Muslims should not insist on offering Friday prayers in public places claiming it their religious right.

Muslims should make alternative arrangements for Friday prayers instead of insisting on offering prayers in public places. They should arrange Friday prayers in their locality mosques. Since the number of people is unaccommodable in most mosques, they should conduct multiple Namaz (two or three Jamats).

This might not be a big problem. It will be a more convenient arrangement than offering Namaz on roads and facing hostility and causing obstacles to general public. New mosques should be made more spatial keeping in view the number of people offering Namaz in the mosque.

S. Arshad is a regular columnist for NewAgeIslam.com

URL: http://www.newageislam.com/islamic-society/s-arshad,-new-age-islam/in-changing-circumstances,-muslims-should-change-their-outlook-towards-azaan-and-friday-prayers/d/119305

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