RAMADAN/RAMAZAN MUBARAK. A YEARLY DUA

RAMADAN/RAMAZAN MUBARAK
 A YEARLY DUA

It is probably a good time for a yearly reminder for me, for you and for the rest of us. I hope and pray that Allah Ta’aala guides all of us to make good use of Ramadan, the holy month of 

CONTINUOUS RELIGIOUS EDUCATION (CRE) 

to enhance our understanding of Islam and to fathom the meaning and message of our great Deen. It is not entirely about Ibadaat (prayers, zikr, tasbeeh, taravih and etikaf) which of course is very important. This is also the time to take stock of ourselves and our demeanor and our attitudes and behaviour with our bosses, subordinates, associates at work, with the family at home, with neighbors in our surrounding and not the least with bystanders on the streets.

Let us all brace up for the forthcoming annual 

Grand Reduction Sale 

of Allah Ta’aala Subhaanahoo  in the aakhri ashra (last ten days) of the Holy Month. Pay for ONE and get 30000 declares God Almighty in HIS OWN words (Surah 97/3): 

لَيلَةُ القَدرِ خَيرٌ مِن أَلفِ شَهرٍ

“The Night of Power is better than a thousand Months).

The authenticity and the status and piety of this night is universally accepted by the whole Ummah through out the centuries of our history because it is a Divine message enshrined in HIS book as a special Surah. In contrast Shabe Baraat, 14^th night of Shabaan remains rather controversial as it is based on rivayaat quoted in the great Books of hadith; a total human endeavour with all its weaknesses and limitations. 

In our jargon, the earthly mortals the “rate” of reward of praying in this holy night works out, in this part of the year, to one minute of devotion equal to 75 nights of supplication! The “deal” starts right after sunset; need not wait till middle of the night to profit from it. The “rate” is identical through out the period from sunset to dawn. Meditation after Maghrib is as rewarding as invocation in the middle of night. In this scenario, Iftar parties in these nights suddenly appear to be very costly if not a huge loss in terms of collecting blessings of this month.  Lastly for the convenience of folks like us there is no minimum “fees” to enter the transaction; pray for one minute, one hour, several hours or the whole night; Allah Ta’aala Subhanahoo will reward us with the blessings of this night in the proportions promised. 

Congregational Tarawih is one of, if not the most popular ibadah during this month done with great enthusiasm and organization. I also had been offering it since I was a young boy. May Allah Ta'aala Subhaanahoo reward us for this. However I would like to share with you my sentiments about this practice. After all, we all must constantly try to learn and understand our Deen. I felt guilty (and sinful, perhaps) on two scores during Tarawih: First, I could not understand most of the qirah (recitation). Whereas understanding and responding to the words of Allah Ta'aala Subhaanahoo is the First and Foremost goal of prayers and recitation.  Second, we are commanded to recite the Quran “slowly and deliberately”. The most popular Taravih, on the other hand is the one with the fastest recital. However I continued offering Tarawih in the mosque because I was sure I could not do it individually at home. I wish and pray that we can find a way to correct these defects. Incidentally, completing the whole Quran is a very noble tradition but there is no obligation in the Shari’ah for this. Moreover the Sunnah of the Holy Prophet requires us to offer Tarawih in the privacy of our home. Tarawih by Jam’aa was a “blessed bidah” initiated by our second exalted Caliph Sayyidna Umer. It was not practiced by him or any of the other guided Caliphs. Lastly about the congregational prayers in general. It is greatly encouraged to offer Farz prayer in jamaa’. This fact is forcefully and repeatedly emphasized. On the other hand, it is encouraged in the Shari’ah to offer sunnah and nafl prayers (tarawih comes in this category) in the privacy of our homes. This point in our Shari’ah is hardly spoken of, leave alone emphasised.  

So I believe, but Allah Ta’aala, the Pure and Exalted knows best. Let us pray to HIM that HE guides us to take maximum advantage of this magnanimous offer within the constrains of our numerous duties and responsibilities.    Allah Hafiz

May 24, 2017
May 15, 2018

THE ISLAMIC SHARI’AH HAS ZERO TOLERANCE FOR ARROGANCE AS PER THE QURAN AND HADITH

THE ISLAMIC SHARI’AH HAS ZERO TOLERANCE FOR ARROGANCE
AS PER THE QURAN AND HADITH

ABSTRACT

“And walk not on earth with haughty self-conceit (insolence) for, verily, thou canst never rend the earth asunder, nor canst thou ever grow as tall as the mountains!”

We will now complete what has been called as the “ten commandments of the  Quran”. Abdullah Ibn Abbas said that the commandments of the entire Torah have been reduced to fifteen verses of Surah Bani Israel” (Mazhari).

The ayah is a clear condemnation of arrogance and conceit. We are reminded that we will not be able to tear open the ground under us by our pompous heavy steps nor are we going to reach the mountain heights by stretching out in a blustering stride. As compared to the majesty of the mountains and the great expanse of earth, what is man but a tiny creature. Why is he then boasting about? He better realise his insignificance and instead praise the glory of Almighty Allah. Insolence and elation at our wealth, powers and status is usually a harbinger to many other worst evils; hence the strong and repeated denunciation. Self pride in fact is very inappropriate as well because all our gifts belong to God Almighty. 

In the ayah that follows in the Quran, we are told that all the deeds and actions that have been narrated in these fifteen ayahs are evil and detestable to Allah Ta’aala:

“All such things are sins and detestable in the sight of your Lord”³  

Many ahaadith are quoted in the article to further elaborate this injunction; one of them says:

It has been reported in Hadith Qudsi on the authority of Abu Huraira that the Holy Prophet said

“Allah Ta’aala says that grandeur is My mantle and greatness is my breech. Whoever tries to snatch these from Me, him I shall put in Jahannam.”

Allah Ta'aala Subhaanahoo then adds in the next ayah in the Quran HIS concluding remarks to this code of conduct narrated in the “ten Commandments of the Quran” which we have been discussing in the last few sessions:

“This is of what your Lord has revealed to you of wisdom (or that knowledge of right and wrong) and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.”⁴

We are told that this code of conduct is based on “hikmah” which is mostly translated as  wisdom, reminding us that our Deen is a rational religion needing thinking and pondering to reach the depths of Faith. 

We are then warned not to associate any being with Allah Ta'aala Subhaanahoo emphasising and reminding us that Tauheed is “the basis on which Islam builds its structure for human life” and it is to HIM alone that we worship. A belief in God and HIS ultimate judgment is critical for an acceptance of absolute moral values otherwise they keep on varying with time and social circumstances. 

The word “hikmah” is frequently used in our Holy Text. At one place Allah Ta'aala Subhaanahoo says:⁵

“He granteth “hikmah”(i.e. wisdom) to whom He pleaseth; and he to whom “hikmah” is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.” 

Is it not surprising that even today the concept of “Taqleed” i.e. blind following of the tenth century Fiqh of the four schools of Sunni Islam and uncritical conformity to the hadith literature — exact antithesis of “hikmah”, wisdom —  has a strong hold on many Muslims.

This subject of arrogance has been been discussed repeatedly across the Quran, alluding to its importance to the individual Muslim and Muslimah. Several of them are quoted in the article.

May 22, 2017

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

 “An Ayah of the Quran for 30 Days” -- May 2017

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 Summary:       For the Busy Bee                           None      Pages

The Main Story:           Recommended                               Two         Pages

Footnotes:                   For the Perfectionist                        Two       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 in 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 generates a fruitful interactive discussion. 

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

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 recollect 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 sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to blind 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 Al Israa (17), Ayah 37

وَلا تَمشِ فِي الأَرضِ مَرَحًا ۖ إِنَّكَ لَن تَخرِقَ الأَرضَ وَلَن تَبلُغَ الجِبالَ طولً

“And walk not on earth with haughty self-conceit (insolence) for, verily, thou canst never rend the earth asunder, nor canst thou ever grow as tall as the mountains!”

A SHORT VERSION

None

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

We will now complete what has been called as the “ten commandments of the  Quran”. Abdullah Ibn Abbas said that the commandments of the entire Torah have been reduced to fifteen verses of Surah Bani Israel” (Mazhari). The index ayah is the thirteenth and final injunction in this group of fifteen verses. According to Javed Ahmed Ghamdi’s calculation this is the tenth injunction hence the comparison to the Ten Commandments of Torah fits better. He explains that all the major sins referred to in the Quran are the result of flouting these ten (thirteen) injunctions.

The ayah is a clear condemnation of arrogance and conceit. We are reminded that we will not be able to tear open the ground under us by our pompous heavy steps nor are we going to reach the mountain heights by stretching out in a blustering stride. As compared to the majesty of the mountains and the great expanse of earth, what is man but a tiny creature. Why is he then boasting about? He better realise his insignificance and instead praise the glory of Almighty Allah. Insolence and elation at our wealth, powers and status is usually a harbinger to many other worst evils; hence the strong denunciation. “Such humility which the Qur’ān calls upon people to adopt, decrying at the same time all types of conceit, is a mark of maintaining proper relations with God and one’s fellow human beings, and a proper personal and social attitude” points  Sayyid Qutb. A Muslim treats one and all, low and high, weak and mighty with respect and consideration. Self pride in fact is very inappropriate as well because all our gifts belong to God Almighty. It is this ayah that is responsible, as pointed by Maulana Maudoodi that our exalted Caliphs and their governors and commanders were examples of unusual humility in all aspects of their life — their garb and attire, their carriage, their living and their behavior in the streets, office or battlefield. Sayyedna Umer Ibn Khattab is a perfect embodiment of such a personality, completely clean of any pomp or pride. This ayah also addresses the mankind in general and implores them to be considerate and sympathetic to other creatures and not to look down upon them.

In the ayah that follows in the Quran, we are told that all the deeds and actions that have been narrated in these fifteen ayahs are evil and detestable to Allah Ta’aala:

“All such things are sins and detestable in the sight of your Lord³  

There are many ahaadith to further elaborate this injunction:

 Abdullah Ibn Masood narrates that the Holy Prophet said “Not to enter Paradise is he who has arrogance in his heart even to the measure of a particle” (Mazhari, Sahih Muslim)

It has been reported in Hadith Qudsi on the authority of Abu Huraira that the Holy Prophet said

“Allah Ta’aala says that grandeur is My mantle and greatness is my breech. Whoever tries to snatch these from Me, him I shall put in Jahannam.”

Huzrat Umer bin Khattab said from his pulpit “I have heard form the Holy Prophet that a person who takes to humility, Allah Ta’aala elevates him to higher ranks following which he is , though insignificant in his own sight, but he is great in the sight of everybody else. And whoever waxes proud, him Allah Ta’aala puts to disgrace following which he is, though great in his own sight but he is in the sight of people worse than a dog and pig” (Mazhari)

The Prophet is reported to have said: “Whoever maintains humility for God’s sake, God will elevate him. Thus he looks humbly at himself but people look at him with respect. By contrast, God humiliates an arrogant person so as he rates himself highly while people look down upon him. Indeed he may be more disliked by people than a dog or a pig.” ( Ibn Kathīr in his commentary on the Qur’ān)

Allah Ta'aala Subhaanahoo then adds in the next ayah in the Quran HIS concluding remarks to this code of conduct narrated in the “ten Commandments of the Quran” which we have been discussing in the last few sessions:

“This is of what your Lord has revealed to you of wisdom (or that knowledge of right and wrong) and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.”⁴

We are told that this code of conduct is based on “hikmah” which is mostly translated as  wisdom, reminding us that our Deen is a rational religion needing thinking and pondering to reach the depths of Faith. Please note that the Text uses the word “mimmaa” meaning ‘is of what’ or ‘is from what’ has been revealed in the Quran. In other words  this code of conduct which we have discussed hitherto is only a part of the knowledge and wisdom to which Allah Ta’aala has guided HIS creatures all along the Quran. We are then warned not to associate any being with Allah Ta'aala Subhaanahoo emphasising and reminding us that Tauheed is “the basis on which Islam builds its structure for human life” and it is HE alone that we worship. A belief in God and HIS ultimate judgment is critical for an acceptance of absolute moral values otherwise they keep on varying with time and social circumstances. Hence this message of fifteen ayahs started with and ends with a call to oneness and uniqueness of God Almighty. Yousuf Ali suggests a noble angle to this reference “It begins with a mention of the worship of God, the One True God and ends with a similar mention to close the argument, thus emphasizing the fact that the love of God embraces the love of man and practical help of our fellow-creatures.”

The word “hikmah” is frequently used in our Holy Text. At one place, and is included in our recurrent dua AllahTa'aala Subhaanahoo says:⁵

“He granteth “hikmah” i.e. wisdom to whom He pleaseth; and he to whom “hikmah”wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.” 

Is it not surprising that even today the concept of “Taqleed” i.e. blind following of the tenth century Fiqh of the four schools of Sunni Islam and uncritical conformity to the hadith literature — exact antithesis of “hikmah”, wisdom —  has a strong hold on many Muslims. Dr. Mohammed Asad has brought our very effectively an important nuance in the meaning of this word, hikmah. I would like to share with you:

“It is to be noted that the noun hikmah, usually signifying "wisdom", is derived from the verb hakama ("he prevented" or "restrained [him or it]", i.e., from acting in an undesirable manner). Hence, the primary meaning of hikmah is "that which prevents one from evil or ignorant behaviour" (cf. Lane 11, 617); in its positive sense, it signifies "[conscious] insight into that which is most excellent" (Lisan al-'Arab, Taj al-'Arus). Inasmuch as this term refers here, in particular, to what is "odious in God's sight", it implies moral discrimination (or "the knowledge of right and wrong") on the part of men; and this, in its turn, presupposes the existence of an absolute, God-willed standard of moral values.”

This subject of arrogance has been been discussed repeatedly across the Quran, alluding to its importance to the individual Muslim and Muslimah. Let us run our eye over a few:

“And the servants of (God) Most Gracious are those who walk on the earth in humility, and when the ignorant1 address them, they say, “Peace!”⁶

“And turn not thy cheek away from people in [false] pride, and walk not haughtily on earth: for, behold, God does not love anyone who, out of self-conceit, acts in a boastful manner. "Hence, be modest in thy bearing, and lower thy voice: for, behold, the ugliest of all voices is the [loud] voice of asses”⁷    

“……………..Verily, God does not love any of those who, full of self-conceit, act in a boastful manner”⁸       

“[Know this,] so that you may not despair over whatever [good] has escaped you nor exult [unduly] over whatever [good] has come to you:1 for, God does not love any of those who, out of self-conceit, act in a boastful manner”

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

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 17/38

كُلُّ ذٰلِكَ كانَ سَيِّئُهُ عِندَ رَبِّكَ مَكروهًا

(4) Surah 17/39

ذٰلِكَ مِمّا أَوحىٰ إِلَيكَ رَبُّكَ مِنَ الحِكمَةِ ۗ وَلا تَجعَل مَعَ اللَّهِ إِلٰهًا آخَرَ فَتُلقىٰ في جَهَنَّمَ مَلومًا مَدحورًا

(5) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(6) Surah 25/63

وَعِبادُ الرَّحمٰنِ الَّذينَ يَمشونَ عَلَى الأَرضِ هَونًا وَإِذا خاطَبَهُمُ الجاهِلونَ قالوا سَلامًا

(7) Surah 31/18-19

وَلا تُصَعِّر خَدَّكَ لِلنّاسِ وَلا تَمشِ فِي الأَرضِ مَرَحًا ۖ إِنَّ اللَّهَ لا يُحِبُّ كُلَّ مُختالٍ فَخورٍ وَاقصِد في مَشيِكَ وَاغضُض مِن صَوتِكَ ۚ إِنَّ أَنكَرَ الأَصواتِ لَصَوتُ الحَميرِ 

(8) Surah 4/36

إِنَّ اللَّهَ لا يُحِبُّ مَن كانَ مُختالًا فَخورًا………….

(9) Surah 57/23

لِكَيلا تَأسَوا عَلىٰ ما فاتَكُم وَلا تَفرَحوا بِما آتاكُم ۗ وَاللَّهُ لا يُحِبُّ كُلَّ مُختالٍ فَخورٍ

“What Does It Mean to Be a ‘Secular Muslim’?” Is It Compatible wth Islamic Shari’ah?

“What Does It Mean to Be a ‘Secular Muslim’?” 

Is It Compatible with the Islamic Shari’ah?

Recently Imam Asad Zaman shared a thought provoking article on FB "What Does it Mean to Be a 'Secular Muslim'?"  in the Atlantic of April 27, 2017 by Anna Momigliano . It is a lengthy piece dwelling on debatable issues. I found it a little heavy reading. I intend to comment only on some of the topics discussed therein.

First, the article starts with a photograph of a beautiful young sister (a grand daughter to me) with a lovely smile, in a stylish yellow headscarf with a broad and heavy knot in front of the neck, a short tie hanging from it, with the European flag in her left hand posing for a photo. I, personally have no issue with this. However I do feel that the Imams and Sheikhs who advise this sort of head dress to Muslim sisters as Islamic will not approve of this sort of attitude; in the first place photos are not allowed; exposing to non-mehram is disapproved; smiling to them is strictly forbidden. So a damaging and far reaching contradiction (very common in our society) is obvious.

The term “secular Muslims” is unnecessarily provocative because it is a paradox. Most Muslims are allergic to the word “secular” treating it wrongly as “anti-religion”. I also feel it is risky and unwise to add a qualifying label to “Muslims” or “Islam”. It can lead to fragmentations into different “brands”. Instead, let us keep the words Islam and Muslims as such without any tag and dig into the sources of our Deen with logic and reasoning to define what Islam is and what does it prescribe for Muslims. The article also has this sub-heading: “In Italy, some want the category recognized by the government. Others say it’s totally meaningless.”

The article discusses at length some specific problems for Italy. I have ignored them. It tries to define “secular Muslims” at different places. My main purpose is to respond to them.

The article explains the meaning of “secular Muslims” by quoting the example of Jews: “Many are familiar with the concept of “secular Jews,” people who choose to identify as Jewish despite being non-practicing, agnostic, or even atheist, because they see Judaism as a culture or ethnicity and not just as a religion.” I am sure, this Jewish definition of “secular” instantly throws out a similar phrase for Muslims to whom Islam is primarily and definitely a religion. It is a complete code of life for us and ushers in and escorts us every step of the way. Yes we are free to choose our own path but have been given very definite and equally broad counsel and exhortation for the “Straight Path” if we are aiming at the Hereafter. 

The author reports “Two Italian Somali women, the anthropologist and former politician Maryan Ismail and the engineer and immigrant rights activist Layla Yusuf, founded the Movement of Secular Muslims on April 5……….They want to pressure Italian and EU authorities to acknowledge that there is such a thing as “secular Islam”—and they want its representatives, “secular Muslims,” to get a seat at the table when Muslim associations meet with Italian authorities to discuss issues like the protection of religious minorities, the integration of Muslim immigrants, and funding to build mosques. The movement is planning an international conference on secular Islam, to be held this fall.” However, the author adds “But others are skeptical that the Movement of Secular Muslims will effect change as its leaders envision. Even if conservative Muslims are the minority, Branca argued, it’s hard to prevent them from having a larger say in mosques, where the more-observant minority tends to be more active, “because that’s what usually happens with religious associations.”

 It appears that the term “secular Muslim” has been coined and a movement started for it for a political purpose and in the specific context of Italian situation. Good luck to our Italian brothers and sisters in their just struggle. Strictly from a religious point of view this approach is non-starter for most Muslims who will not and cannot digest the idea of “secular Muslims”.The lexicon defines secular as “Worldly rather than spiritual; non religious”. On the face of it therefore the term “secular Muslims” is ambiguous and contradictory. Islam covers the whole spectrum from purely spiritual to purely worldly and the spiritual cum worldly in between. A Muslim is very much a man of this world; this is his playing field. But he is guided by Divine injunctions. He lives, strives and enjoys this world but this is not his goal; he does all this to ensure a pleasant Hereafter. So a Muslim may be termed as worldly — secular — but his drive and objective is spiritual. Shari’ah directs and guides us all the way in our life; at times it is strict and demanding; most of the time it leaves the individual to decide his/her line of action within the general principles of Islam. So let us settle for plain and simple term “Muslim” as our identity; a Muslim who is “Secular under the Spell of the Spiritual”.

“To me, religion is something intimate and private,” says the engineer and immigrant rights activist Layla Yusuf. This is a very common argument in such discussions but totally misplaced. Every individual has a right to his/her own opinions: enjoy and follow it. But the right question in in the present discussion is: does Islamic Shari’ah allow each and every of its follower to treat the religion as “intimate and private”? Layla Yousuf and Maryan Ismail should answer this question. Islam is a complete code of Life encompassing the individual and collective life of the Community. The former is private and personal and the latter has to be communal. 

Layla Yusuf wants “secular” Muslims and imams to “work together to fight this practice of using the Quran as a pretext to oppress women.” Answer is very simple.You do not need any “secular” help here. Correct interpretations of the Quran by many Islamic scholars regard the Holy Book as the strongest guardian of women and their rights. 

“Maryan Ismail, who observes Ramadan and has gone on pilgrimage to Mecca, recognizes that her approach could be called “progressive” or “liberal” Islam, but said that she chose the term “secular” in order to stress the value of “separation between religion and state, which is now a priority.” I would like to respond that Islam is a Divine religion with a program of life for its followers; in certain issues mandatory and others optional. A practicing Muslim has to tap the sources of our Deen to find the dictates of our religion to the best of our knowledge. This will be the “optimum” solution. We do not have to aim at “liberal, progressive or secular”. Let us try to find the correct Islamic directive on any issue and as I said this will be optimum. Islam does not look out for any conflict with the State. What is a State? It is the collective will of the people — organized and functional. If the Muslims are in majority, Islamic values will be prominently visible in the State. As a minority and specially a tiny minority, Muslims should negotiate with the “state” for the best status we can have in the society. The footing that minorities enjoy in Muslim majority countries will be a major handle or drag in these negotiations. The values, culture, practice, feelings and passions of the majority have to be respected. This attitude will be more fruitful than displaying ourselves as “secular”. The majority command as much right as the minority, if not more to ultimately decide the majority-minority balance. 

I would strongly endorse this statement in the article “ But others, who understand the concept of secular Islam differently, question the underlying premise of the Movement of Secular Muslims. Olivier Roy, a French scholar of Islam teaching at the European University Institute in Florence, told me that Islam is a religion, not a culture, and thus the concept of secular Islam “doesn’t make any sense”—it would be as contradictory as funding “a non-religious religious community.”

Again we see a selection of adjectives for Islam when the article says “The movement’s fixation on the term “secular” will prove self-defeating, according to Roy; instead, “they should use the correct terminology and call themselves liberal,” the scholar said.” I would respond, there is a basic flaw in this logic. We all are “plain and simple” Muslims and we must try to find the real face and colour of Islam. Ours is a Divine religion presented to the camel trotting nomads of the desert of Arabia yet our adorable Deen is destined to remain relevant in the era of inter-planetary travel. So, by definition Islam has to be progressive and dynamic and so it is, in fact. It is the unfortunate and irrational self-infliction of the doctrine of Taqleed, the narrow minded Madrasah Curriculum and the uncritical conformity to the valuable hadith literature which has disfigured our pure religion. Get rid of these influences and you will discover that Islam has brought a living and breathing Doctrine and Ideology of life to guide mankind through the thick and thin of all times. It is a beautiful blend of the liberal, secular, logic and Faith. 

This informative article discloses that in Italy Islam is not recognised as a religion and has no legal standing in the country. But negotiations for the recognition of Islam are underway. This identity debate has become particularly pressing for Italians—and that may help explain why it’s crystallizing into a movement in Italy specifically. Since the constitution mandates a strict regulation of religious groups it is a priority for secular Muslims to have a seat at the table in the negotiations for the recognition of Islam are. For example, Judaism received official recognition in 1987, but because only Orthodox Judaism was represented in negotiations at the time, Reform Jews have no official standing today; their marriages, say, are not recognized.

Lastly, the article brings in a very pertinent question in bold letters “Beneath the semantic debate lies a deeper question: Who gets to speak for a religion?” It goes on to explain, giving statistics: “Across Europe, there is a gap between Islamic associations and the Muslim population, according to Rolla Scolari, the editorial director of Oasis, an international foundation studying Christian-Muslim relations. According to the German Ministry of Interior, for instance, German Muslim associations, as listed by the authorities, represent just 20 percent of the local Muslim population of 4.3 million. What about the other 80 percent? In France, less than a third of Muslims are “practicing,” Roy said. According to a survey conducted in Lombardy, Italy the province with the largest Muslim population, only 12 percent of Muslims belong to some kind of Islamic association. Who gets to speak for a religion? The orthodox, because they are the most strictly observant and sometimes the most actively invested? The secular, even though they can be the most numerous are silent?” 

I would like to emphasize that this topic in this article “Who gets to speak for a religion?” is far more relevant to us Muslims today than the debate over secularism. When I migrated to US, I thought that I will now be free from the popular and dominant colour of my Deen in Pakistan. As this is a very rational and intellectual society, Muslims also, I deluded would be analytical and discerning about their Faith. They will find out that the Holy Quran, time and again exerts it followers to Think and Ponder. Not true, I found out to my dismay. I find many of my brothers and sisters have an intellectual dichotomy. In the mundane, they exhibit super intellectual qualities rising to great heights bringing opulence and prosperity to themselves and their families. In matters religion they seem to have mortgaged their intellect and have opted for first,Taqleed i.e. blind following of the tenth century Fiqh, second, the Madrasah curriculum of fifteen percent Quran and third, uncritical conformity to the very valuable but equally corrupt and contradictory hadith literature. Hence they are willing to dip the fly that has fallen in their milk and drink it as per a hadith in Sahih Bokhari, they are ready and willing to execute the apostate, or one who desecrates the Quran or defames our Holy Prophet, torture and murder the homosexuals, glorify and push the headscarf, instead of prayers as the Muslim identity, stone to death an adulterer, refuse the God given human instincts of aesthetics and beauty and discard all fine arts like music and photography etc etc. So far no problem. They have a right for their views. But here is the issue which this article highlights. To their credit, many of these brothers and sisters are practicing Muslims and organize and lead our mosques and its valuable services. Rest of us, probably the majority tend to neglect our collective responsibilities. Hence, by default the views of the former group have attained the “official” status as Islamic. This is a challenge to those Muslims who regard our laudable Deen (from the teachings of the Quran and our Holy Prophet and the exalted Caliphs, the example of the sahaabaas and an intelligent study of the Hadith) as progressive and dynamic to remain live and relevant for ever. They should also try to propagate and disseminate their point of view with intelligence and reasoning in all the forums and sources at their command to preserve the true message of Islam.

May 13, 2017

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