ISLAM

Genderlessness of goodness

There are precious few role models available to Muslims - whether male or female. We can’t afford to categorise them by gender.

It is quite common to hear talk of how Lady Khadija, the first wife of the Prophet Muhammad, is an excellent example for women. She was a feisty, successful businesswoman also known for her integrity and moral character and her belief as the first woman to accept the word of her husband that he had received revelation from the Creator and had been appointed as His Prophet.

She is held up as a role model for women. But why are men not directed to emulate her in explicit terms? Men too should aspire to be successful in their careers, deeply moral in character as well as excellent and supportive spouses.

Yet this pattern of outstanding women from Islamic history being held up as an example for women only is too often repeated.

Lady Maryam is held up as an example for women to be chaste; but men should be chaste too. Lady Fatima is spoken of as a supportive child, the best of spouses and a spiritual light; qualities men should hanker after as well, right? Lady Hajirah was a model of patience and forbearance in looking after her child in a foreign, barren land.

She’s a great example for mothers everywhere - and for fathers too. Yes, of course there is a more direct connection: it is a truism that those who are similar to you, that you look up to, can have a profound effect. But all role models gain their status because they have something universal to offer all human beings. The Qur’an, for example, is replete with stories of incredible people - recounted for both male and female believers.

You might say that this is really no big deal, arguing what is wrong with men emulating men and women being held up as examples for women? In a basic sense, there is no issue since it is better for people to follow some role models than none at all. However, it is important in a big picture sense. This attitude belies a deeper societal issue we face - that maleness is considered the norm, and therefore applicable to all, whereas femaleness is only applicable to females. That both are human beings with humanity as the shared universal norm is totally missed. Let me give you some examples.

In mosques, all the activity takes place on the male side, with women’s needs dealt with through (often poor quality) audio visual systems, often in second rate accommodation. If a speaker lectures from the men’s side, it is difficult or almost impossible for women to contribute to the discussion. Maleness applies to everyone, but female contribution is only able to benefit women. What a waste of ideas, talent and fresh perspectives.

Consider also English translations of the Qur’an. The words ‘ya ayyuhan nas’ which is the generic call to humanity, is often translated as ‘O Men!’ lending weight to maleness as the norm. A much more accurate and inclusive translation would be ‘O People!’.

In today’s world there are precious few role models available to Muslims- whether male or female. We can’t afford to categorise them by gender. Instead, we need to highlight the qualities that they have, and aspire to follow their actions.

In addition, it means that important ‘feminine’ qualities are not considered important for men, qualities like mercy, compassion and gentleness. Yet it seems extremely apparent that these ‘feminine’ qualities are in short supply in our societies.

It is important that young men grow up recognizing the value of female role models, because this will translate in real world terms to greater respect for women, their worth and their contribution. The Qur’an holds up several female role models such as the mother of Maryam. She expresses her surprise that God has given her a daughter when the child had been promised to be dedicated to the temple in which only men served.

And yet her words have a deeper meaning - to point out that God used the example of Maryam to be a role model to serve in His way for all human beings, making the specific point that women can be role models for men also.

It seems we still need to pay heed to this lesson.

Table talk with John Esposito

“Certainly, we cannot resist American imperialism through rage and hate and empty slogans about Islam’s inherent superiority. Equally, we can do little without taking at least a few steps towards putting our own house in order..............”

John Esposito sees himself as a civilization bridge builder. He has for the last 35 years been a student, researcher, and now professor of Islamic studies. He talks to Dilwar Hussain of London based Emel magazine about his deep-seated affinity with the world’s most talked about religion.

Esposito was inspired by his PhD supervisor Ismail Faruqi, who he describes as, “somebody who moved from being a Palestinian nationalist for whom Islam was important, to becoming an Islamic intellectual scholar and activist within which he placed his Arab and Palestinian identity. He was like an intellectual father to me.”

It has been 10 years since Esposito became Director of the Centre for Muslim-Christian Understanding at Georgetown University. “I really enjoy the opportunity to make a difference. I do believe something now, which I didn’t when I was younger, that there’s a long range impact if you write certain kinds of pieces, and do that strategically. For example, if you write books on relevant topics that are accessible, published and kept alive over the years, your ideas and your writing can be part of the education of a whole generation, and so that’s what gives the ultimate satisfaction.”

Esposito started to write one of his most famous books, the Islamic Threat: Myth or Reality, during the first Gulf War. “My wife and I were watching coverage of the Gulf War and the more we watched the more we felt that this was falling into the pattern of presenting the war as a global Islamic threat.

“I sensed, from the collapse of Communism, a tendency to think in terms of a ‘clash of civilizations’. I wrote the book to basically state, and it’s amazing how many people read my book and didn’t get it, that Islam is not a threat..I said that there are extremist groups who are a threat, to their own societies primarily and their own people, but they are also a threat to the West. I also wanted to say that not only is Islam not a threat but the majority of Islamic Movements that participate within the system are not a threat. Of course I think these concerns have become prominent again in light of what’s happening today.”

The question now is whether there are more grounds to believe there will be a clash of civilizations? Esposito is equivocal, “I think there’s a danger of provoking one, in the sense that I think the rhetoric of Osama Bin Laden certainly declares that there is a clash. On the other hand, while the American and British administration have tried to distinguish between Islam and terrorists, there are certainly many in the West, particularly if you read the writings of people like Daniel Pipes, Steve Emerson , Martin Kramer, Bernard Lewis, Judith Miller, and Charles Krauthammer (dangerous writers) who like playing up the global Muslim ‘threat’.”

So, is the polarization increasing? Esposito feels the so-called ‘war on terror’ needs to look at the global picture. “In addition to the military and economic aspects, it needs to be fought politically, with what some call political diplomacy. And part of political diplomacy is re-examining foreign policy.

“The Iraq war and post-war reconstruction are a critical challenge to the credibility of America and Britain in the Middle East and the broader Muslim world. Many Muslims have characterized the war on global terrorism as a neo-colonial attempt to redraw the map of the Muslim world. The reconstruction of Iraq, the emergence of an Iraqi-led process of self-determination and democratization will determine whether the war in Iraq comes to be seen as a war of occupation or liberation.

Equally important will be the failure thus far of the Road Map in the Palestine-Israel conflict as well as the next stage in the American-led war against global terrorism. Among the critical questions are: will it be focused, more clearly defined, multilateral rather than unilateral, enjoying broad-based Arab and Muslim support?”

Esposito has a deep and unique appreciation for Islam. “There is a level of faith and certitude among Muslims that even at the toughest of times is a remarkable gift. As a non-Muslim, this can arouse intrigue. There is much that is attractive and engaging at the intellectual, aesthetic and religious level. And one can engage with this without having to convert to it. If I’m brutally honest, some people can be very defensive, insecure, and suspicious and that’s regrettable. A colleague and I joke that it is like walking into a minefield, not knowing who you will upset! That’s still there.’”

Muslims, according to Esposito, “must remember who one is and what Islam once was, without denying the bad times - but to have the sense of pride, confidence and security that enables one to move on.” He believes Muslims in the UK have their own specific set of problems and need to find a sense of pluralism they can apply within and outside the community; otherwise the community will divide itself over important issues.

“It’s all about empowerment. I get e-mails from young Muslims across the world asking advice on what they should study, and what is needed. I often say, ‘just remember that you are part of a community that needs to be empowered and being empowered means that people can play very diverse roles’. Not everybody needs to work for an Islamic organization full time but they can be involved in a variety of professions (government, law, the media, business) where their presence and voice makes a difference and I think that’s the real key.”

Professor John L. Esposito is Professor of Religion & International Affairs, and Professor of Islamic Studies and Founding Director of the Centre for Muslim-Christian Understanding at Georgetown University. He is Editor-in- Chief of The Oxford Encyclopedia of the Modern Islamic World and The Oxford History of Islam. His most recent books include Unholy War: Terror in the Name of Islam, What Everyone Needs to Know About Islam, and The Oxford Dictionary of Islam.

Courtesy Internet

Understanding the uniqueness of the Qur’an

Murtada Mutahhari Translated from the Persian by Mahliqa Qara’i

The study and knowledge of the Qur’an is essential for every learned person as well as for all faithful believers. It is specially essential for those scholars who are interested in the study of man and society, since this book has been effectively instrumental not only in moulding the destinies of Islamic societies, but also in shaping the destiny of the human race as a whole.

A brief glance over history would be enough to provide sufficient proof of the claim that there has been no such book that has ever influenced human societies to the magnitude of the Qur’an. It is for the same reason that the Qur’an automatically steps into the precincts of sociological discussions, and becomes the elemental constituent of the subjects of research in this discipline. This means that any deep study and profound research in the field of world history of the last fourteen hundred years, is impossible without the knowledge of the Qur’an.

The study of the Qur’an is essential for every committed Muslim, since it is the main source and foundation of the religious thought and faith. Whatsoever gives meaning, essence and sanctity to his existence lies in the Holy Qur’an.

The Qur’an is not just like other religious books which are content to discuss the problems of existence of God and creation in cryptic tones, or like those which merely convey a series of simple moral advice and counsels, so that those who believe in them are hopelessly left to search for guidance in other sources.

Unlike such books the Qur’an formulates the tenets of faith besides communicating the ideas and views that are essential for a man of faith and belief. Similarly, it also lays down the principles of moral and ethical values for the purpose of social and familial existence. It leaves the job of explanation, interpretation, and occasionally that of ijtihad and application of principles (usul) to secondary matters (furu’) to be dealt with through ijtihad and sunnah. Accordingly, utilization of any other source depends on the prior knowledge of the Qur’an. The Qur’an is the criterion and standard for judging all other sources. We should judge hadith and sunnah in the light of the Qur’an. We can accept it only when it is in accordance with the Qur’an, otherwise we do not accept it.

There are four more books that come after the Qur’an, and are regarded as the most sacred and the most authentic sources (by the Shi’ah Muslims). They are: Al-Kafi, Man la yahduruhu al-faqih, Tahdhib, and Istibsar. There are also other sources like the Nahj al-Balaghah, and the prayers of al-Sahifah al-Sajjadiyyah. All these books are secondary to the Qur’an, and their authenticity of source is not so absolute as that of the Qur’an.

A hadith from al-Kafi is as trustworthy as it may be in conformity with the Qur’an, and reliable so far as its words comply with the teachings of the Qur’an and do not go against it. The Prophet (S) and the infallible Imams have said that their traditions should be checked in the light of the Qur’an; if they do not coincide with the words of the Qur’an, they should be regarded as false and fake, and as being wrongfully attributed to them; since they have not said anything that can go against the Qur’anic teachings.

Approaches to the Understanding of the Qur’an.

Now that the necessity of understanding the Qur’an has been confirmed, let us see what are the ways of understanding this book. Generally for the purpose of a profound understanding of any book it is necessary to study it in three ways:

1. Authentication:

At this stage, we want to know to what extent the relationship of a book with its author is authentic. Suppose we want to study the Diwan-Hafiz, or the Ruba’iyyat of ‘Umar Khayyam. At first, we have to see whether the work which is attributed to Hafiz, wholly belongs to him, or whether a part of it is Hafiz’s work and the rest is an apocryphal annexation to it. Similarly in the case of ‘Umar Khayyam, and others too, we must judiciously scrutinize their works. It is here that the matter of examination of manuscripts —and for that matter the oldest of them— becomes relevant. Thus we see that none of these books can dispense with such a treatment.

The Diwan-e-Hafiz printed by the late Qazvini, which has been based on some of the most authentic manuscripts of Hafiz’s work, varies greatly from the ordinary editions of Hafiz. printed in Iran and Bombay, which are usually found in homes. The editions of Hafiz’s works published during the last thirty or forty years contain as much as twice the amount of Hafiz’s original works. In view of certain modern manuscript experts of repute, they are fake; although we occasionally come across in them some verses which match the sublime heights of Hafiz’s poetry.

Likewise when we study the quatrains attributed to ‘Umar Khayyam, we shall find nearly two hundred quatrains of the same poetical standard with only minor differences usually possible even among the authentic verses of a single poet. However, if we look back at the history of Khayyam’s times, we shall notice that the number of quatrains attributed to him may perhaps be less than twenty. The authenticity of the rest of them is either doubtful, or may with certainty be said to belong to other poets.

It means that the first step towards the research study of any book is to see to what extent the book in our hands is authentic, whether all the things recorded on its pages are genuine, or if only a part of it is authentic. Moreover, what criteria and standards should be employed in order to judge the authenticity and genuineness of authorship? By what logic can the authenticity of any book be totally rejected or affirmed?

The Qur’an is absolutely exempt from all such criteria that may be applicable to all worldly books. It is regarded as the exclusively singular book since the ancient times. No book of ancient days has remained above doubt to such extent despite a long lapse of several hundred years. No one can ever say about it that such and such a surah has a questionable authenticity or such and such a verse that is present in such and such a manuscript is missing from another manuscript. The Qur’an stands above the notions of manuscript reading.

There is no place for the slightest doubt that all of the verses that exist in the Qur’an are those conveyed to Muhammad ibn ‘Abd Allah (S) who communicated them as the miraculous Word of God. Nobody can ever claim that another version of the Qur’an existed anywhere, or still exists. There has not been any Orientalist either who would begin the study of the Qur’an by saying, “let us trace from the earliest of the manuscripts of the Qur’an to see what was included in it and what was not.” The Qur’an is absolutely free from this kind of investigation necessary in case of such books as the Bible, the Torah, or the Avesta, or the Shahnameh of Ferdowsi, or the Gulistan of Sa’di and every other ancient or not so ancient work.

www.al-islam.org

Imam Ali on knowledge

Hazrat Ali once replied to a group of 10 learned men who said, ‘We seek your permission to submit a question to you.’ Hazrat Ali replied, ‘You are at perfect liberty.’

They said, ‘Of knowledge and wealth, which is better and why. Please give a separate answer to each of us.

Hazrat Ali answered in 10 parts:

1. Knowledge is the legacy of the Prophets; wealth is the inheritance of the Pharaohs. Therefore, knowledge is better than wealth.

2.You are to guard your wealth but knowledge guards you. Therefore, knowledge is better.

3. A man of wealth has many enemies, while a man of knowledge has many friends. Hence, knowledge is better.

4. Knowledge is better because it increases with distribution, while wealth decreases by that act.

5. Knowledge is better because a learned man is apt to be generous while a wealthy person is apt to be miserly.

6. Knowledge is better because it cannot be stolen while wealth can be stolen.

7. Knowledge is better because time cannot harm knowledge but wealth rusts in course of time and wears away.

8. Knowledge is better because it is boundless while wealth is limited and you can keep account of it.

9. Knowledge is better because it illuminates the mind while wealth is apt to blacken it.

10.Knowledge is better because knowledge induced the humanity in our Prophet to say to GOD ‘we worship thee as we are your servants,’ while wealth engendered in Pharaoh and Nimrod the vanity which made them claim god-head.

Seek knowledge, peace and health will follow.

“When someone shares something of value with you and you benefit from it, you have a moral obligation to share it with others.”