The PPK Muslims (Proud, Practicing, Knowledgable) : 08/14/15

DA'WAH BY MUSLIMS, ITS DECREE, STYLE AND AUDIENCE
AS PER THE HOLY QURAN AND SHARI'AH

Read ONLY, IF AND WHEN you have time and mood for:

“An Ayah of the Quran for 30 Days” -- February 2014

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude: Recurrent Primary Message 1st. Page

Starting Dua, a note & The Ayah 2nd. Page

A Short:Version For the Busy Bee Three Pages

The Main Story: Recommended Six Pages

Footnotes: For the Perfectionist Four Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud,

Practicing, Knowledgeable) with a humble submission that Islam

totally rejects Blind Following BUT vigorously focusses on the

Limitations of Pure Human Reasoning..............and clearly and

comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina

had a fascinatingly unique window: they had direct access to the Heavens

through one of their own. They were blessed with a regular stream of Divine

counseling and guidelines. Question and answer sessions were part of the

program. Even individual questioner was graced by an answer. In the short

Introduction to this scheme they were assured that at the end of this

twenty-two year project, Divine Directions and Admonitions will continue

through the agency of the PEN. The whole discourse has been preserved and

archived till eternity under the guarantee of our Lord and Creator. This record

is known as the Quran.

It should sound unbelievable but factually appears to be true: Many of our

prevalent, widespread and important concepts and opinions about religious

matters do not have a basis in the Quran and sometimes even appear to be in

obvious conflict with the teachings of the Quran. It would be very educative and

helpful to discuss an Ayah once a month to see if it supports or rejects our views

and actions in our daily life. I wish and hope this email generates a fruitful

interactive discussion.

DUA

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness.

Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none

can guide him right. We bear witness that there is none worthy of worship but Allah

alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of

HIS Messengers.

Further, we recall that Allah Ta’aala has declared in HIS Book1 “He granteth

wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a

benefit overflowing; but none will grasp the Message (or remember or receive

admonition) but men of understanding (or intellect)” and we also recall that he has

warned us about the day of judgement2 “Then on that day you shall most certainly be

questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater

boon or blessing or benefit than wisdom and we wonder if this should be a timely

reminder to very many of us good and sincere Muslims who use their critical thinking to

enhance the mundane for themselves and their families but resort to compulsory

following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.

NOTE: I have filtered out the proofs and details into the Footnotes for those who have

the time and interest for them. The main email will then be reasonable length, hopefully

for the busy majority. What follows is not a sermon; I do not feel qualified to give one,

anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah

selected pertains to issues we face in our daily life with our family, friends, neighbours

or peers it may affect us personally and lead to some self analysis and soul searching

which in turn could be divisive and distressing. If taken in the right spirit, it can be a

humble attempt towards finding the “straight path”.)

THE AYAH

Surah 3 Ayah 110

“ Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what

is wrong, and believing in Allah. If only the People of the Book had faith, it were best for

them: among them are some who have faith, but most of them are perverted transgressors. (Yousuf Ali)

A SHORT VERSION

A similar message is conveyed by other powerful ayahs³in the Quran saying:

Do not argue or quarrel, never; do not even bicker or quibble; always seek Allah’s

guidance by Da’wah, discussion and debate: wherever, whenever and however. This is

the take home message that comes out of the Ayah under discussion today.

With this ayah Allah Ta’aala has conferred on us a great honor in the form of an

onerous responsibility of “enjoining what is right, forbidding what is wrong” to Muslims

and non-Muslims; this part of the ayah ends with a very meaningful phrase “and

believing in Allah.” This is to remind that any semblance of projecting one’s own

opinion and interest will reduce Da’wah to an exercise in self aggrandizement. Da’wah

is one of the fundamental duties bestowed on us by Shariah at every level of our pursuit

and endeavour. According to Sk. Al Albany “….every individual that knows something

about the Religion becomes a Da’ee (caller to Islam).” There is no ecclesiastical system

in Islam. Every Muslim is or ought to be a missionary.

I do not think I have stirred up any controversy as yet; all would say “yea” in unison.

WHO will do the job of da’wah, HOW will it be done and on WHOM will it be done ?

Now the problems starts. It becomes very divisive and unpleasant. Hence most good and sincere Muslims actively try to keep a distance from any religious discussion.

Historically over the centuries this burden has been carried very well by our ulema,

scholars, saints and sufis so that we have today, Masha Allah an Ummah of one and a

half billion followers. Modern Da’wah movements by well known organizations are varied in their objectives and activities5 with uncertain results.

I would like to emphasize that Da’wah at individual level is as important if not more

than the collective effort. Every Muslim is a missionary appointed by the Shari’ah; it is

commanded in the Quran and therefore has to be compulsorily a very high priority in

our lives. It has to be implemented at all the levels and spheres of our activities. The

Da’wah to our children is a fundamental duty specially for the immigrant families.

Why are we fighting shy of this very important command of Allah Ta’aala? Why? One

of our sisters in Islam has spoken for all of us when she asks “I try my best to approach

them with adab (respect), and tell them as sincerely as I can, but then, where do I draw

the line, because I too, am not perfect in what I do, and I don't want them to think that I

think I'm am better than them? How do I go about helping my sisters without offending

them, or making myself seem judgmental?” Is this not the dilemma that all of us face ?

Let us try and find a way out.

The second and as important is the subject of our Da’wah. S/He should be eager and

willing to receive it; to discuss with us, teach us and learn from us. According to some

scholarly opinions “enjoining what is right, forbidding what is wrong” is obligatory

ONLY if one thinks that the person would like to listen. Otherwise, it is recommended it

would be better (or even obligatory, in some cases) not to say anything. Thrusting our

views on others is not Da’wah; it is ARROGANCE.

What is the technique of Da’wah? How do we go about it? Allah Ta’aala Subhaanahoo

has ordained to us the method of Da’wah in HIS beautiful and most effective style (read

the Arabic text to taste the beauty of it)6:

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue

with them in ways that are best and most gracious: for thy Lord knoweth best, who have

strayed from His Path, and who receive guidance.” (Yusuf Ali)

A Da’wah with “wisdom and beautiful preaching” delivered in the “best and most

gracious way” just CANNOT create a problem for us. It will be most pleasant duty to

perform. And please note the last part of the ayah. Our job is to deliver and express and

that’s it. Allah Ta’aala knows who will “stray” or be “guided.” The Quran refers to

this method of Kindness and Gentleness in several ayahs.7,8,9

It has become a common practice to label common religious problems as grey areas to

avoid any decisions on it. The sentiment behind is noble but it amounts to a cavalier

attitude about our Deen.

A Muslim hears his/her first Da’wah when the father/mother announces God is Great,

God is Great into the ears as a newborn. This formality of the first azaan at the dawn of

life is the proclamation of the perpetual Da’wah obligated on the parents for their

children who are the center piece of our life. This is the place where Da’wah ratchets up

to a most fundamental duty and foremost responsibility as parents. It has become all the

more pertinent and germane in this super-connected global village where our children

are bombarded with all sorts of ideas, values, pressures and practices. This problem is

much more critical for Muslims settled in US and other western countries where respect

for religious values, conformity and regard for the elders including parents are frowned

upon. For almost a century in USA, the teenagers are idealized and allowed too much

of promiscuity too early. It is not uncommon for parents to wash their hands off leaving

their youth without support and guidance to be driven by the forces of Society. In

contrast in a modern Muslim family our children of all ages are treated as our asset and

responsibility needing our care, attention, advice and guidance. Our dear young teenage children — labelled as “youth” and treated as a separate species requiring separate handling in the Western culture — in fact need more attention. With the storm of puberty and the addition of the second appetite for sex they embark on a high bridge;

the route gets steep sometimes, narrow other times and often slippery. In such a

situation they need additional railings to protect themselves and not the removal of the

old ones. Just as a teenager has to pay exorbitant premium to drive on the highway, — a testimony to the vigour and vitality of his/her mind and body disproportionate to his

self-control and discipline — he needs extra care, control and guidance to navigate in

our permissive society.

A spirit of enquiry and critical thinking are the overriding driver for action in our world

of the twenty first century. I would say emphatically “Taqleed”, (blind following of the

the Fiqh of the fourth century AH) the doctrine of the Classical Sunni Islam of all the

four schools of thought is absolutely a non-starter in our day and age for our children

any where on the planet but specially in the West. However logic and reasoning does not

start in a vacuum; it needs the necessary tools: relevant knowledge, references to

authorities on the subjects, axioms and hypothesis to start with and teachers and

mentors for guidance. If our Da’wah to our children has been successful, and if they

have comprehended the practical impact on their life of declaring “I stand witness that

there is no God except Allah and I stand witness that Mohammed is the Messenger

of Allah” then their toolkit for reason and logic in life will start with their Islamic

roots, the Quran as the ultimate authority and the Holy Prophet as their hero and

roll model. These sources will have a preference over their peers, teachers, electronic or social media, and give them courage and confidence to stand up for some of our very

different social and cultural practices based on our religious values. Come to think of it,

we Muslims are distinct from three fourth of humanity on these issues. No wonder it is

going to be very stressful for our tender and sweet children to start and execute some

major adjustments and confrontation with their peers right at the beginning of their

interaction with the society namely at high school/college level. It may turn out to be too

late if the following fundamentals of Islamic teachings are not initiated and practiced by

our children at this stage:

• Absolutely mandatory five times prayers

• Social interaction with the opposite gender to be “public, purposeful and limited”

•No physical contact with the opposite gender except the formal handshake

• The Quran does not allow the daughters of Islam to look erotic. However it encourages

them to look smart and pretty. Hence an attractive dress and a pleasant hairstyle is

acceptable but form-fitting short shirts and skinny jeans to be avoided.

Few years ago at a party here in States I over heard a young girl telling her friends “I

love skinny jeans”. This probably is the result of viewing the teenage TV shows with

their aggressive inter-gender socialization, a strong focus on teenage romance and

conspicuously seductive female dresses. Some good practicing Muslims think this type

of jeans is OK with a scarf on the head. Does this not look paradoxical and an example of simultaneous double standards: one for the head and another for the body. Isn’t the

innocent child announcing, “I hate to show my hair to anybody but I love to display the

vital statistics of my body.” Such apparent contradictions are not uncommon in Muslim

societies and need to be discussed in our Da’wah sessions. Consider this situation: A

lady is walking ahead of me. I have not seen her face and I do not know her at all. So

there is no question of me judging her. But I am analyzing her action to decide whether

it is “right or wrong” so that I can “enjoin it or forbid” it, when necessary as required by

the ayah under consideration. She is wearing off-white jeans with an abstract design all

over with thick black lines. It just cannot miss any eyes. She is a stout and plump lady

hurrying in front of me in her skinny jeans and short shirt. What I saw reminded me of

some cheap erotic scenes in Pakistani/Hollywood movies. Now add the fact that she had a scarf on her head and we were leaving the hall after a lecture in the recent MAS-ICNA Annual Religious Convention!! Such scenes were pretty common in the corridors of the two such conventions that I have attended.

Lastly I have a question. Can we call this dress — combination of headscarf, short formfitting shirt and skinny jeans — as Islamic hijaab? The minimum mandatory

requirement of Hijaab of all the five schools of thought of Classical Sunni/Shia’h Islam

is an abaya: a loose, free flowing gown from neck to feet. Does it not also defy nature,

common sense and logic as it covers the hair which has the least — if any — erotic

appeal (fitna in Shari’ah terminology) but displays the size and shape of the human

torso and legs which are the main agents of sex appeal/fitna and are widely,

prominently and shamelessly cashed in by movies, posters and advertisements.

Differences of opinion are a fact of life; we all have to and ought to live with them

amicably. But is there an opinion behind this dress? Until I am able to find an authentic

opinion to support this dress, I would like to suggest, while keeping an open mind this

type of dress appears to be mindless and ridiculous at best and makes a mockery of

Islamic values of modesty at worst. Please think over.

........and Allah knows best.

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.!

THE MAIN STORY

A similar message is conveyed by other powerful ayahs³in the Quran saying:

Do not argue or quarrel, never; do not even bicker or quibble; always seek Allah’s

guidance by Da’wah, discussion and debate: wherever, whenever and however. This is

the take home message that comes out of the Ayah under discussion today.

In this ayah if you read the initial phrase “

Kuntum khayra ommatin okhrijat linnasi” as one, it would mean that we Muslims are the best amongst the whole humanity. MostMuslims are happy and proud to accept this translation. However as Maulana Maudoodi has pointed out there is comma/pause in between so it reads as “Kuntum khayra ommatin, okhrijat linnasi”. Now the good news adds a tremendous responsibility. This segment of the ayah now means we are the best people raised or evolved for mankind

with a purpose: leadership an guidance. Maulana Mufti Mohammed Shafi in his epic

Tafseer says “The phrase “raised for mankind” indicates that the very purpose for

which it has been created is to work for the good of men and to help them find the way

to salvation; in other words its very insignia as an Ummah is to guide people towards

good deeds and to dissuade them from evil deeds.The means for this will include all

forms of Jihad: tongue, hand, pen or sword.”

With this ayah Allah Ta’aala has conferred on us a great honor in the form of an

onerous responsibility of “enjoining what is right, forbidding what is wrong” to Muslims

and non-Muslims; this part of the ayah ends with a very meaningful phrase “and

believing in Allah.” This is to remind that any semblance of projecting one’s own

opinion and interest will reduce Da’wah to an exercise in self aggrandizement. Da’wah

is one of the fundamental duties bestowed on us by Shariah at every level of our pursuit

and endeavour: Ummah, national, sectarian, social, family and individual. According to

Sk. Al Albany “….every individual that knows something about the Religion becomes a

Da’ee (caller to Islam).” There is no ecclesiastical system in Islam. Every Muslim is or

ought to be a missionary. Da’wah means “invitation” or “call to Islam.”According to the

dictionary it is “the practice or policy of conveying the message of Islam to non-

Muslims; missionary work for Islam.” A form of religious proselytization. Da‘wah is also

described as the duty to "actively encourage fellow Muslims in the pursuance of greater

piety in all aspects of their lives," a definition which has become central to contemporary

Islamic thought. Da’wah also includes, as emphasized by many scholars a role in

preserving and strengthening the socio-moral character of the Muslim community and

its general adherence to sharia law. A scholarly opinion holds witnessing for and

propagating Islam as the primary reason why the original Muslim ummah was created.

Da’wah is an obligation for every Muslim following close to the five Pillars of Islam. It is

critical for the propagation of our Deen. There are many ahaadith encouraging the

practice of da’wah4. Unfortunately da’wah has become an inherently political activity for

Salafis. Since its emergence in the late 19th and early 20th Centuries, the worldwide

salafist movement has laid particular stress on da’wah’s political dimensions.

I do not think I have stirred up any controversy as yet; all would say “yea” in unison.

WHO will do the job of da’wah, HOW will it be done and on WHOM will it be done ?

Now the problems starts and immediately seems insurmountable. It becomes very

divisive and unpleasant. Bombings, beheadings, intolerance, bigotry, arguments and

quarrels and not to forget foolish talks and actions in the mosques are all wrapped under the label of Da’wah. So much so that most good and sincere Muslims actively try to keep a distance from any religious discussion. Study circles, lectures, conventions on theology and stories of the Prophets are very popular as a pious pastime to achieve some neki (reward). However each one of us feels shy to talk about the small and big differences —- defining right from wrong as mentioned in the ayah under discussion — that have cropped up among us in the interpretation of our Deen.

Historically over the centuries this burden has been carried very well by our ulema,

scholars, saints and sufis so that we have today, Masha Allah an Ummah of one and a

half billion followers. The pattern of Da’wah becomes rather ugly in recent memory.

The Ummah is totally fractured, incompetent, week and illiterate. So little is done at this

level. There are definite attempts at the national level, Saudi Arabia and Iran are

prominent examples. However the outcome is controversial and marred by political

overtones. Individual sects, groups, factions and schools of thought are quite active on

this forum. Modern Da’wah movements by well known organizations are varied in their

objectives and activities5 with uncertain results. Unfortunately their pious and noble

objectives are very greatly compromised by their political colour and the propensity to

use of force and even violence spilling Muslim blood in the process.

I would like to emphasize that Da’wah at individual level is as important if not more

than the collective effort. Every Muslim is a missionary appointed by the Shari’ah; it is

commanded in the Quran and therefore has to be compulsorily a very high priority in

our lives. It has to be implemented at all the levels and spheres of our activities. As we

grow up, playing with our friends and neighbours, study in school, college and

university, work with our peers in office, banks, hospitals, share our homes with

parents, siblings, cousins and wife and finally and most importantly upbringing our

children. The last is a fundamental duty specially for the immigrant families. No Muslim

parent can deny their obligation and duty to prepare their children for Islam. This is the

beginning of Da’wah for a Muslim and can be the end of it for the Ummah; if every born

child is trained by their parents to be a good Muslims, Da’wah can be exclusively

directed to the non-Muslims!

Why are we fighting shy of this very important command of Allah Ta’aala? Why? One

of our sisters in Islam has spoken for all of us when she asks “I try my best to approach

them with adab (respect), and tell them as sincerely as I can, but then, where do I draw

the line, because I too, am not perfect in what I do, and I don't want them to think that I

think I'm am better than them? How do I go about helping my sisters without offending

them, or making myself seem judgmental?” Is this not the dilemma that all of us face ?

Individual Daw’ah is very important but tends to be very divisive leading to

unpleasantness in our personal relationship. Hence we have a tendency to give it up. Is

this RIGHT? No, it is WRONG. So what is the SOLUTION? Try HARDER and be

PERSISTENT with an eye on Allah’s blessing; not personal satisfaction. Let us try and

find a way out.

First and foremost, start the Da’wah on oneself. Practice before you start preaching. You have to be a role model. No, I do not mean an imam or a sheikh. Know the essentials of our Deen well so that you can convey to others in a meaningful way. Be sure of your own ground before you invite others on it. Once you are ready, don't be afraid to share what you have with your family and friends. There are many forms of da’wah. Our Islamic behavior, modesty, and good character can prove to be an excellent form of da’wah. The reasoning, wisdom, and benefit underlying the rulings of the Shariah must be discussed on the basis of sound knowledge.

The second and as important is the subject of our Da’wah. S/He should be eager and

willing to receive it; to discuss with us, teach us and learn from us. According to some

scholarly opinions “enjoining what is right, forbidding what is wrong” is obligatory

ONLY if one thinks that the person would like to listen. Otherwise, it is recommended it

would be better (or even obligatory, in some cases) not to say anything. Thrusting our

views on others is not Da’wah; it is ARROGANCE. Moreover it should be practiced

amongst ourselves before we address the non-Muslims.

What is the technique of Da’wah? How do we go about it? Allah Ta’aala Subhaanahoo

has ordained to us the method of Da’wah in HIS beautiful and most effective style (read

the Arabic text to taste the beauty of it)6:

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue

with them in ways that are best and most gracious: for thy Lord knoweth best, who have

strayed from His Path, and who receive guidance.” (Yusuf Ali)

A Da’wah with “wisdom and beautiful preaching” delivered in the “best and most

gracious way” just CANNOT create a problem for us. It will be most pleasant duty to

perform. And please note the last part of the ayah. Your job is to deliver and express

and that’s it. Allah Ta’aala knows who will “stray” or be “guided.” It should be an

exercise in learning from each other and teaching each other. Agreeing to disagree

remains a pleasant option. The method sounds idealistic but it is achievable. Any how

you have no choice since it is a mandate from our Lord Cherisher. Kindness and

Gentleness are the keywords. The Quran refers to the modus operandi of our Holy

Prophet thus:

“It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or

harsh-hearted, they would have broken away from about thee…….”7 (Yusuf Ali)

Note how does Allah Ta’aala advise Moses and Aaron to preach to Pharaoh, the claimant of God,:

“And speak to him with gentle speech that perhaps he may be reminded or fear

[ Allah ].”8

“We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom.”9

Similarly there are ahaadith to prove the same point:

“Whenever gentleness is in a thing it beautifies it and whenever it is withdrawn from

something it defaces.” (Sahih Bukahri, vol. 4, p 1370, no. 6274)

“One deprived of gentleness is deprived of all good.”(Sahih Bukhari, vol. 4, p

1370, no. 6700)

It has become a common practice to label common religious problems as grey areas to

avoid any decisions on it. The sentiment behind is noble but it amounts to a cavalier

attitude about our Deen. The lexicon describes a “gray area” as 1) an area or part of

something existing between two extremes and having mixed characteristics of both or 2) an intermediate area; a topic that is not clearly one thing or the other. The term does not refer to a difference of opinion or interpretation. The status of zabihaa of Ehle Kitab is a

very good example. We consider it as halal on the basis of the obvious meaning of a

clear ayah of the Quran10; since we are sure of the meaning of the ayah, it cannot be a

grey area for us. Those who regard it as haraam offer a different interpretation of the

same ayah based on clear ahaadith; since they are sure of the value of ahaadith, it

cannot be a grey area for them. An item cannot be haram and halal at the same time.

What is the solution? Discuss and debate about it with an open mind with a clear eye on

the Day of Judgement. I would say this attitude is basic and fundamental to the practice

of Da’wah — to those giving it and those receiving it. The ONLY sanction for our actions

is our keen realisation that we will be accountable to HIM in HIS court ONE day:11

“Then shall anyone who has done an atom's weight of good, see it! And anyone

who has done an atom's weight of evil, shall see it.” (Yusuf Ali)

So far as our conscience is alive to this fact of FINAL ACCOUNTABILITY when we are

interpreting our Quran, we can be sure of the blessings of the Most Gracious and Most

Merciful. The Shari’ah is pretty clear by consensus on this issue: “there is no sin on a

mistake of ijtihaad.” Allah Ta’aala wants us to interpret the Shari’ah using the best

of the wisdom that HE has bestowed in us with an eye on HIS presence and our

accountability to HIM. If we now come to wrong conclusions HE has assured HIS

rehmaah on us. To repeat, we must try our best to study our deen with taqwaa and

God Almighty will guide us and be with with us. Coming back to the example above,

Christian zabeeha is either halal or haraam; cannot be both. But each side can expect

our Creator’s forgiveness if our decisions are based on study of the problem by God

given wisdom and God consciousness. All this is not to deny the reality of grey areas in

certain situations because of lack of evidence or the limitation of human reason. The

Mutashabehaat are the classical example.

Small, repeated and consistent practice is appreciated and encouraged by our Holy

Prophet according to ahaadith. Different or double standards or any semblance or

suggestion of hypocrisy is severely reprimanded. All of us realise that munaafiquat

(hypocrisy) is a serious offense. The requirement of Islamic modesty and decency,

whether in etiquette or clothing remains the same across the board. If a certain standard

of modesty is required in strictly Muslim gatherings like halaqua or a lecture or a

convention, the same standard needs to be followed in school, college or work. Mind

you, I am talking only about the demands of modesty and decency. All other practices

will naturally keep changing according to the situation and occasion.

A Muslim hears his/her first Da’wah when the father/mother announces God is Great,

God is Great into the ears as a newborn. This formality of the first azaan at the dawn of

life is the proclamation of the perpetual Da’wah obligated on the parents for their

children who are the center piece of our life. This is the place where Da’wah ratchets up

to a most fundamental duty and foremost responsibility. It has become all the more

pertinent and germane in this super-connected global village where our children are

bombarded with all sorts of ideas, values, pressures and practices. This problem is much

more critical for Muslims settled in US and other western countries where respect for

religious values, conformity and regard for the elders including parents are frowned

upon. For almost a century in USA, the teenagers are idealized and allowed too much

of promiscuity too early. It is not uncommon for parents to wash their hands off leaving

their youth without support and guidance to be driven by the forces of Society. In

contrast in a modern Muslim family our children of all ages are treated as our asset and

responsibility needing our care, attention, advice and guidance. Our dear young teenage

children — labelled as “youth” and treated as a separate species requiring separate

handling in the Western culture — in fact need more attention. With the storm puberty

and the addition of the second appetite for sex they are embarking on a high bridge; the

route gets steep sometimes, narrow other times and often slippery. In such a situation

they need additional railings to protect themselves and not the removal of the old ones.

Just as a teenager has to pay exorbitant premium to drive on the highway, — a

testimony to the vigour and vitality of his/her mind and body disproportionate to his