Sunday, November 30, 2008
THREE-DAY INTERNATIONAL CONFERENCE ON TOWARDS HUMAN UNDERSTANDING THROUGH DIALOGUE(October 24-26, 2008)at India Islamic Cultural Central, New DelhiOrganised byInstitute of Objective Studies
Leaders of major faiths, intellectuals and public figures build a consensus on working together to reduce tensions and promote human understanding, writes AU ASIF.
L- R: Shankaracharya Onkaranand Sarswati, Onkar Dham, New Delhi, Mahant Janamjey Sharanji, President, Shri Ram Janambhumi Mandir Nirman Nyas, Ayodhya,Mr. K Rahman Khan, Deputy Chairperson, Rajya Sabha, Justice A. M.Ahmadi, Former Chief Justice of India, Dr. Mohd. Manzoor Alam, Chairman, IOS, New Delhi, Rev Baddegama Samitha Thera, chief priest, Rev. Baddegama Budhist Temple, Columbo (Sri Lanka), Gurtej Singh, retired IAS official from Chandigarh (Punjab), Dr M D Thomas, National Director, Commission for Religious Harmony, CBCI, New Delhi
INAUGURAL SESSION
It was a unique occasion. The representatives and experts of different faiths as well as other scholars and social activists gathered on October 24-26, 2008 at New Delhi’s famous India Islamic Cultural Centre (IICC) in response to a call by Institute of Objective Studies (IOS), a well known think tank; IOS Centre for Arabic and Islamic Studies; and Universal Peace Foundation (UPF) to interact and discuss seven issues under the central theme “Towards Human Understanding through Dialogue”. The three-day international conference attracted the attention of thinking persons because this was the first ever serious effort of its kind in the Indian context, providing an opportunity to understand each other through dialogue. IOS Chairman Dr M Manzoor Alam, who conceptualized the central theme, exhorted the participants, particularly the youth, to come out and play a pivotal role in the fight against all kinds of terrorism and the process of dialogue.
L - R : Justice A.M. Ahmadi, Former Chief Justice of India, Dr. Mohd. Manzoor Alam, Chairman, IOS, New Delhi, Rev. Baddegama Budhist Temple, Columbo (Sri Lanka)
The participants included Shankaracharya Onkaranand Saraswati, Shri Shri Shri Shiva Murthy Sharanaru, Mahant Janamjey Sharan, Swami Tatgatananda Jee Maharaj, Swami Agnivesh, Dr M M Verma, and Prof Ratna Basu from Hinduism; Dr Gurtej Singh and Dr B S Siddhu from Sikhism; Rev Baddegama Samitha Thera, Prof H P Gangnegi, Prof G N Samten and Prof Sanghasen Singh from Buddhism; Swami Dharmanand, Sudeep Jain and Dr Veer Sagar Jain from Jainism; Father Dominique Emanuel and Dr M D Thomas from Christianity; Maulana Abdullah Mughaisi, Maulana Sultan Ahmed Islahi, Prof Mohsin Usmani, Prof Saud Alam Qasmi, Prof Hamid Nasim Rafiabadi, Tauqeer Alam, Mufti Zahid Ali Khan, Dr Ishtiyaque Danish, Sufi Jeelani and Prof Ali Mohammed Naqvi from Islam.The star attraction was Prof Samir Qasim Fakhro, an internationally reputed ideologue and Vice Chancellor, Arab Open University, Bahrain. There were also representatives from Kuwait’s Awqaf and Islamic Affairs Ministry---Mohammed Umar Al Qinaie and Mohammed Al Umar.
L - R : Shankaracharya Onkaranand Sarswati, Onkar Dham, New Delhi, Mr.Sirajuddin Quraishi, President India Islamic Cultural Centre, New Delhi, , Mahant Janamjey Sharanji, President, Shri Ram Janambhumi Mandir Nirman Nyas
Besides, a number of scholars and social activists were too present on the occasion. Islamic scholar and Jamaat-e-Islami Hind Ameer Maulana Syed Jalaluddin Umri attended the inaugural session while Rajya Sabha Deputy Chairperson K Rahman Khan was present in the inaugural and valedictory sessions. League of Arab States ambassador HE Dr Ahmed Salem Al Wahishi Ambassador, League of Arab States Mission too expressed his views in a session.Inaugurating the three-day conference on October 24, Mahant Janamjey Sharanji, President, Shri Ram Janambhumi Mandir Nirman Nyas, Ayodhya, said “our blood is of one colour and we all are one. We should live peacefully together.” Warning those playing the mandir-masjid card, he said Ramjanambhumi was a national property and it was not an issue and the solution was that “we should respect each other’s feelings and sentiments.” He declared that humanity was the biggest religion. Agreeing with him, Shankaracharya Onkaranand Sarswati, Onkar Dham, New Delhi said Islam stood for peace and harmony and those who tried to link it with terrorism, actually didn’t know it.
L - R : Dr M D Thomas, National Director, Commission for Religious Harmony, CBCI, New, Swami Tatgatananda Jee Maharaj, Secretary, Ram Krishna Mission, Patna (Bihar),Prof.Sanghasen Singh
Swami Tatgatananda Jee Maharaj, Secretary, Ram Krishna Mission, Patna (Bihar) said that a human being had to be free of one’s biological sphere and come out for dialogue to reach towards the goal of harmony and peace. He further added that every human being was equal in the eyes of the Almighty.Gurtej Singh, retired IAS official from Chandigarh (Punjab), who represented the Sikh community in the conference, emphasized the need of a dialogue for which Guru Nanak himself visited different parts of the world.Rev Baddegama Samitha Thera, chief priest, Baddegama Budhist Temple, Columbo (Sri Lanka), said Buddhism was too for a dialogue among different faiths. He said that Gautam Buddha was of the view that there was no race other than a human race.Swami Dharmanand, Sadhna Kendra, New Delhi, who represented the Jain community, averred such event really provided an opportunity for the followers of different religions to come closer.Dr M D Thomas, National Director, Commission for Religious Harmony, CBCI, New Delhi stated that dialogue was the core value of human life. It was a two-way process and we should see each other as our reflection, he added. “Everybody has got an individual identity, but we also have to share multiple identities. The individual is not confined to a temple or a mosque or any other place of worship and he is everywhere,” Thomas said.
L - T : Mr. Michael Macy Counsellor, Cultural Affairs Office American Embassy, New Delhi, H.E.Dato' Tan Seng Sung High Commissioner Malaysian High Commission, New Delhi, Mr.Harold Adlai Agyeman , Minister Counsellor Ghana High Commission, New Delhi, H.E.Mr.Osama Musa Ambassador, Embassy of the State of Palestine, New Delhi. Moulana Sufi Jeelani, Ajmer
Maulana Abdullah Mughaisi, President, All India Milli Council, opined that the need of the hour was to come out on the streets for a united fight against terrorism. “A basic principle of Islam is that you stop the zaalim (oppressor) from tormenting the mazloom (oppressed),” he said.Sirajuddin Quraishi, President, India Islamic Cultural Centre, said the Treaty of Hudaibiya was before the humanity as a milestone in the world of dialogue.According to him, the dialogue has, however, assumed importance particularly after 9/11.K Rahman Khan, Deputy Chairperson, Rajya Sabha, said IOS deserved compliments for bringing leaders of different faiths at a common platform.Earlier, Dr M Manzoor Alam, in his welcome address, said in the present situation there was no alternative other than a dialogue among different faiths.In his presidential address, former Supreme Court Chief Justice A M Ahmadi said the process of a dialogue was the only way-out to extricate the Indian society which was pluralistic in nature from the pervading chaos perpetuated by the virus of communalism. He averred India was an umbrella of multi-religious faiths where “we should live in peace and tranquility without transgressing and hurting the rights and beliefs of other religions”.He said: “The principle of fraternity as enunciated in the Preamble of Indian Constitution, which has not received attention as it needed, should be adhered to resolve disputes through dialogue and honouring the dignity of an individual and communities at large leading to unity and diversity.” Earlier, IOS Secretary General Prof Z M Khan introduced the theme along with IOS.
BUSINESS SESSIONS
Presiding over on October 25 the first business session under the sub-theme “Relevance and Dynamics of Dialogue in the 21st Century”, Dr Samir Qasim Fakhro said: “Our dialogue should have a common agenda while allowing every body or group sticking to its own identity and respect each other’s faith. For this we need able leaders with grass-root connection, not leaders who have remote control followers.”
L - R : Sardar Gurtej Singh, IAS (retd) from Chandigarh (Punjab), Prof M H Qureshi, former Profess of Geography, Jawaharlal Nehru University, New Delhi, Dr. Samir Q. Fakhro Vice Chancellor, Arab Open University, Bahrain, Prof .A. K. Pasha, JNU, New Delhi
He said the leaders’ role was very important but the problem was that the present leaders didn’t have ability to understand the issues and reach people with a common agenda. A faith needed culture and tolerance, he added.He also said that culture could unite people, not break them. According to him, when a good culture would come, marginalization and injustice would itself go and there would be equal opportunities for new generation everywhere.Dr Fakhro averred good and able leaders could emerge only when good culture would be allowed to flourish. “You can contribute to your nation as a follower of your religion from your own way,” asserted the internationally known scholar and educationist.However, Gurtej Singh, IAS (retd) from Chandigarh (Punjab), opined that the scenario for a dialogue in the 21st century India was grim but there was no alternative and prospects of it must be relentlessly promoted. In his view, this also called for a united effort by other nations and minorities, at least at the academic level, to pursue the aim of establishing a meaningful dialogue.Prof M H Qureshi, former Professor of Geography, Jawaharlal Nehru University, New Delhi, said there were three kinds of power---power of intellect, power of economy and power of polity. According to him, the power of intellect had a superior role to play, but the problem was that today it had disappeared and power of economy was dominating the scene with power of polity taking a back seat.Dr A K Pasha was of the view that a dialogue should be done between two equal partners but in today’s world it didn’t happen. He also said there was no match between hegemony and dialogue. He said in each and every case whether it was of Afghanistan or Palestine, “we would have to ponder over the root cause”.
L - R : Prof.Hamid Nasim Rafiabadi, Prof. Muhsin Usmani, Father Dominique Emanuel, Director-spokesperson, Delhi Catholic Archdiocese, Prof Ratna Basu, chairperson, Department of Sanskrit, Kolkata University, Prof M H Qureshi, former Professor of Geography, Jawaharlal Nehru University, New Delhi, , Dr B S Siddhu, former Professor, Department of Religious Studies, Punjab University, Chandigarh (Punjab), Dr Veer Sagar Jain, Reader, Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, Delhi, Prof H P Gangnegi, Department of Buddhist Studies, University of Delhi, Sufi Jeelani
The second business session on “Dialogue among Faith Communities for Peace and Justice (Islam, Christianity, Hinduism, Sikhism, Budhism and Jainism)” under the chairmanship of Prof M H Quraishi, former Professor of Geography, JNU, New Delhi, was lively. Prof Ratna Basu, chairperson, Department of Sanskrit, Kolkata University, representing Hinduism, opined that according to the Hindu scriptures, there was no religion like Hinduism.Father Dominique Emanuel, Director-spokesperson, Delhi Catholic Archdiocese, representing Christianity, said his religion itself stood for love, peace and brotherhood and was always in favour of a dialogue among different communities.While referring to the sayings of Muslim Sufi Baba Fariduddin Ganjshakar, Dr B S Siddhu, former Professor, Department of Religious Studies, Punjab University, Chandigarh (Punjab), representing Sikhism, averred Guru Granth Sahib’s contents itself showed Sikhism’s accommodation to other faiths.
Prof H P Gangnegi, Department of Buddhist Studies, University of Delhi, representing Buddhism, discussed the teachings of Gautam Buddha and dwelt in detail its attitude towards the followers of other faiths.Dr Veer Sagar Jain, Reader, Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, Delhi, representing Jainism, said the basic teaching of this religion was nothing but to “live and let live other creatures”. According to him, this philosophy showed much scope for dialogue different faiths.Sufi Jeelani said dialogue among faith communities was the need of the hour and it was possible because all religions had some common points. Prof Hameed Nasim Rafiabadi, S H Institute of Islamic Studies, University of Kashmir, representing Islam, said the Holy Quran didn’t condemn other faiths anywhere. According to him, there was a famous verse in this regard”.Agreeing with Prof Rafiabadi, Prof Mohsin Usmani, Islamic scholar and Dean, School of Foreign Languages, University of Hyderabad, said different faith communities in India had now no alternative now other than to start dialogue for peace and justice, and in this process, the institutions like IOS could play an important and decisive role.The third session revolved around “Information and Communication Technologies as Instruments of Dialogue”. The keynote speaker Dr Samir Q Fakhro, known as father of IT in his own country Bahrain, said this was the age of information technology, therefore, the in the process of dialogue the information and communication technologies could play a decisive role. According to him, unlike past in this era it was easy to interact with each other through these instruments. However, he advised to remain connected to the roots and realize ground realities while sticking to values.Dr Abdul Mateen, Reader, Department of Sociology and Social Work, AMU, Aligarh, dwelt in detail on the topic.Concluding the session, Dr Ausaf Ahmad, former Head, Special Assignment, Islamic Development Bank (IDB) and Editor, Urdu quarterly “Mutalleat”, New Delhi, said: “We must not exaggerate the role of the Western technology. We all rely on the West which is the producer of technologies and developing countries are the users or consumers of technologies. Some times economists have advocated for developing countries the use of intermediate technologies or appropriate technologies, but such technologies, even if they existed at the time of industrialization of the West have been discarded. So long, as developing countries acquire necessary technical capability to invent the technologies they require, they have to rely on Western technologies. In this connection the Arabic principle “khud ma safa wa da' ma kadar” (Take what is pure and discard what is impure) can be our guide.
WASTIA SESSION
Meanwhile, a parallel session on “Wastia---Middle Path of Peace” was also held. It was presided over by Prof Saud Alam Qasmi, Dean, Faculty of Theology, AMU, Aligarh. In his keynote address, Mohammed Umar Al Qinaie from the Ministry of Awqaf and Islamic Affairs, Kuwait, said middle path of peace was the only alternative in the present situation to save the world of conflicts and clashes. Agreeing with him, his colleague Mohammed Al Umar said Islam had emphasized upon it.
L - R :Mr. Mohammed Al Umar from the Ministry of Awqaf and Islamic Affairs, Kuwait, Prof Saud Alam Qasmi, Dean, Faculty of Theology, AMU, Aligarh, , Mr.Mohammed Umar Al Qinaie from the Ministry of Awqaf and Islamic Affairs, Kuwait, Dr. Mohd. Manzoor Alam, Chairman, IOS New Delhi
Prof Mohsin Usmani, Dean, School of Foreign Languages, University of Hyderabad, said it was Islam that always asked its followers to adopt wastia.Tauqeer Alam, Reader, Department of Sunni Theology, AMU, Aligarh, opined that the world was in grip of several problems only due to leaving wastia.Agreeing with him, Prof Ali Mohammed Naqvi, Department of Shia Theology, AMU, said extremism arrived when wastia was said good bye.Mufti Zahid Ali Khan, Nazim-e-Deeniyat, AMU, said the wastia was essential everywhere whether it was the case of individual, group, nation or world.
Book Releasing Ceremony: Dr. Manzoor Alam, Chairman, IOS, New Delhi, Mr. Mohammed Al Umar from the Ministry of Awqaf and Islamic Affairs, Kuwait, Prof Saud Alam Qasmi, Dean, Faculty of Theology, AMU, Aligarh, Mr.Mohammed Umar Al Qinaie from the Ministry of Awqaf and Islamic Affairs, Kuwait,
Maulana Sultan Ahmad Islahi, Islamic scholar from Aligarh, discussed the principles of a dialogue and threw light upon its misuse sometimes. Intervening in the discussion, Dr Manzoor Alam said dialogue was not a new phenomenon. Quoting the dialogue between the Creator and Master of the universe, the Almighty Allah and the angels, from the Holy Quran, he said it occurred even at the time of the creation of the human being.
L - R : Prof Z M Khan, former Professor and Head, Department of Political Science, Jamia Millia Islamia, and Secretary General of IOS, Swami Agnivesh, eminent social activist and founder of Arya Sabha, Mr.Sudeep Jain, Reader in Prakrit, Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, Delhi
The fourth business session on “Dialogue among NGOs” was presided over by Swami Agnivesh, eminent social activist and founder of Arya Sabha.Prof Z M Khan, former Professor and Head, Department of Political Science, Jamia Millia Islamia, and Secretary General of IOS, in his keynote address, said this was the age of NGOs and their role had become very important in the existing situation everywhere. Sometimes they did what was beyond the reach of the government in many cases of calamities---natural or man-made. Keeping their growing influence, it seemed necessary now to have interaction among themselves. And this was possible only by dialogue, he emphasized..
L - R : Prof Shameem Ansari, Professor of Psychology, AMU, Aligarh, Dr Phool Chand Jain, retired Professor, Benaras Hindu University, Varanasi, Prof Sanghasen Singh, former Professor of Buddhism, University of Delhi, Prof Qamar Ahsan, Vice Chancellor, Maulana Mazharul Haque Arabic and Persian University, Patna, Prof Vinaysheel Gautam, Chairman, D K International Foundation, Gurgaon, Dr.Abdul Majeed Khan, Reader Islamic Studies,AMU Aligarh
Sudeep Jain, Reader in Prakrit, Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, Delhi, too felt it necessary to have a rapport with each other. In his presidential remarks, Swami Agnivesh exhorted the NGOs to come to a platform and have a dialogue. He said in the West the NGOs set the directions of the policy in most of the issues and played a key role in the building of the society.
L - R : Dr. Mohd.Manzoor Alam, Dr M M Verma, senior adviser, India-Russia Chamber of Commerce, New Delhi, HE Dr Ahmed Salem Al Wahishi Ambassador, League of Arab States Mission, Dr.Ausaf Ahmad, IOS, New Delhi, Moulana Sultan Ahmad Islahi, former associate of Idara Tahqeeq-o-Tasneef Islami, Aligarh
On the concluding day, October 26, the fifth business session began with a discussion on “Inter-Cultural Dialogue in the Indian Context” under the chairmanship of Prof Qamar Ahsan, Vice Chancellor, Maulana Mazharul Haque Arabic and Persian University, Patna.Prof Sanghasen Singh, former Professor of Buddhism, University of Delhi, in his keynote address, said at a time when the world was talking of inter-faith or inter-civilization dialogue at international level, there was a dire need for an inter-cultural dialogue in the Indian context.Prof Vinaysheel Gautam, Chairman, D K International Foundation, Gurgaon, India was a country of different cultures, therefore, inter-cultural dialogue here was a must.Dr Phool Chand Jain, retired Professor, Benaras Hindu University, Varanasi, and Prof Shameem Ansari, Professor of Psychology, AMU, Aligarh, endorsed the views and suggested how to move.Concluding the session, Prof Qamar Ahsan said India was a multi-cultural country. So, a dialogue was imminent to remove misunderstandings about each other and help create a congenial atmosphere.In the sixth session, the participants pondered over “Creation of a Humane Society through Dialogue: Challenges and Opportunities”. Dr Ausaf Ahmad presented his keynote paper and pointed out a number of challenges and opportunities.HE Dr Ahmed Salem Al Wahishi Ambassador, League of Arab States Mission said there were, no doubt, challenges but opportunities are also a lot. While dealing with the practical difficulties, “we would have to march towards creating a humane society through dialogue,” he asserted.Dr M M Verma, senior adviser, India-Russia Chamber of Commerce, New Delhi, said a realistic approach to the creation of a humane society could overcome the challenges.Maulana Sultan Ahmad Islahi, also a former associate of Idara Tahqeeq-o-Tasneef Islami, Aligarh, was of the view that there were many challenges in the creation of a humane society through dialogue.An interactive session was addressed by Prof Z M Khan, Dr Ishteyaque Danish, and Dr Ausaf Ahmad, Secretary General, Assistant Secretary General and Finance Secretary of IOS, respectively.
VALEDICTORY SESSION
The three-day international conference came to an end with the valedictory session under the chairmanship of Dr Manzoor Alam.
L - R : Mr.K Rahman Khan, Deputy Chairman, Rajya Sabha ( Upper House), Prof. Z.M.Khan, Dr. Mohd. Manzoor Alam, Shri Shri Shri Shiva Murthy Sharanaru, Pontiff of Sri Murugha Muth Chitra Durga, Karnataka
Rajya Sabha Deputy Chairperson K Rahman Khan, in his valedictory address hoped there would be harnessed creative potentials and energies of various religions to foster culture of peace, co-existence and justice among different sections at all levels.Prof G N Samten, Director, Central Institute of Higher Tibetan Studies, Varanasi, said dialogue was necessary for a peaceful co-existence.Shri Shri Shri Shiva Murthy Sharanaru, Pontiff of Sri Murugha Muth Chitra Durga, Karnataka, averred that a humane society was needed and it was only possible when the leaders of all religions would gather at a common platform and decide a common strategy through dialogue.
Prof.Z.M.Khan, Secretary General, IOS, New Delhi, Mr. K.Rahman Khan, Deputy Speaker, Rajya Sabha( Parliament), Dr. Mohd. Manzoor Alam, Chairman, IOS, New Delhi, Shri Shri Shri Shiva Murthy Sharanaru, Pontiff of Sri Murugha Muth Chitra Durga, Karnataka, Prof G N Samten, Director, Central Institute of Higher Tibetan Studies, Varanasi, Mr. Mushtaque Ahmad
Dr Manzoor Alam, in the concluding address, emotionally urged the participants in general and youth in particular to come ahead and march towards a human understanding through dialogue.Mushtaque Ahmad, advocate and convener, IOS Committee on Law, proposed a vote of thanks. Earlier, IOS Secretary General Prof Z M Khan presented an eight-point resolution that was passed unanimously.This occasion also saw the release of four books and IOS Calendar 2009, based on facts and data, being brought out for the last over 20 years. The books included “Profile Jews in the Light of Glorious Quran” by Dr Zakir Azmi, “Harmony of Faith and Civilization” edited by Dr M M Verma, “Aapattiyan Ewam Wastawiktaen” by Abdur Rab Karimi, and “Nabi-e-Rahmat Ka Payam-e-Rahmat” by Maulana Abdullah Tariq.
Leaders of major faiths, intellectuals and public figures build a consensus on working together to reduce tensions and promote human understanding, writes AU ASIF.
L- R: Shankaracharya Onkaranand Sarswati, Onkar Dham, New Delhi, Mahant Janamjey Sharanji, President, Shri Ram Janambhumi Mandir Nirman Nyas, Ayodhya,Mr. K Rahman Khan, Deputy Chairperson, Rajya Sabha, Justice A. M.Ahmadi, Former Chief Justice of India, Dr. Mohd. Manzoor Alam, Chairman, IOS, New Delhi, Rev Baddegama Samitha Thera, chief priest, Rev. Baddegama Budhist Temple, Columbo (Sri Lanka), Gurtej Singh, retired IAS official from Chandigarh (Punjab), Dr M D Thomas, National Director, Commission for Religious Harmony, CBCI, New Delhi
INAUGURAL SESSION
It was a unique occasion. The representatives and experts of different faiths as well as other scholars and social activists gathered on October 24-26, 2008 at New Delhi’s famous India Islamic Cultural Centre (IICC) in response to a call by Institute of Objective Studies (IOS), a well known think tank; IOS Centre for Arabic and Islamic Studies; and Universal Peace Foundation (UPF) to interact and discuss seven issues under the central theme “Towards Human Understanding through Dialogue”. The three-day international conference attracted the attention of thinking persons because this was the first ever serious effort of its kind in the Indian context, providing an opportunity to understand each other through dialogue. IOS Chairman Dr M Manzoor Alam, who conceptualized the central theme, exhorted the participants, particularly the youth, to come out and play a pivotal role in the fight against all kinds of terrorism and the process of dialogue.
L - R : Justice A.M. Ahmadi, Former Chief Justice of India, Dr. Mohd. Manzoor Alam, Chairman, IOS, New Delhi, Rev. Baddegama Budhist Temple, Columbo (Sri Lanka)
The participants included Shankaracharya Onkaranand Saraswati, Shri Shri Shri Shiva Murthy Sharanaru, Mahant Janamjey Sharan, Swami Tatgatananda Jee Maharaj, Swami Agnivesh, Dr M M Verma, and Prof Ratna Basu from Hinduism; Dr Gurtej Singh and Dr B S Siddhu from Sikhism; Rev Baddegama Samitha Thera, Prof H P Gangnegi, Prof G N Samten and Prof Sanghasen Singh from Buddhism; Swami Dharmanand, Sudeep Jain and Dr Veer Sagar Jain from Jainism; Father Dominique Emanuel and Dr M D Thomas from Christianity; Maulana Abdullah Mughaisi, Maulana Sultan Ahmed Islahi, Prof Mohsin Usmani, Prof Saud Alam Qasmi, Prof Hamid Nasim Rafiabadi, Tauqeer Alam, Mufti Zahid Ali Khan, Dr Ishtiyaque Danish, Sufi Jeelani and Prof Ali Mohammed Naqvi from Islam.The star attraction was Prof Samir Qasim Fakhro, an internationally reputed ideologue and Vice Chancellor, Arab Open University, Bahrain. There were also representatives from Kuwait’s Awqaf and Islamic Affairs Ministry---Mohammed Umar Al Qinaie and Mohammed Al Umar.
L - R : Shankaracharya Onkaranand Sarswati, Onkar Dham, New Delhi, Mr.Sirajuddin Quraishi, President India Islamic Cultural Centre, New Delhi, , Mahant Janamjey Sharanji, President, Shri Ram Janambhumi Mandir Nirman Nyas
Besides, a number of scholars and social activists were too present on the occasion. Islamic scholar and Jamaat-e-Islami Hind Ameer Maulana Syed Jalaluddin Umri attended the inaugural session while Rajya Sabha Deputy Chairperson K Rahman Khan was present in the inaugural and valedictory sessions. League of Arab States ambassador HE Dr Ahmed Salem Al Wahishi Ambassador, League of Arab States Mission too expressed his views in a session.Inaugurating the three-day conference on October 24, Mahant Janamjey Sharanji, President, Shri Ram Janambhumi Mandir Nirman Nyas, Ayodhya, said “our blood is of one colour and we all are one. We should live peacefully together.” Warning those playing the mandir-masjid card, he said Ramjanambhumi was a national property and it was not an issue and the solution was that “we should respect each other’s feelings and sentiments.” He declared that humanity was the biggest religion. Agreeing with him, Shankaracharya Onkaranand Sarswati, Onkar Dham, New Delhi said Islam stood for peace and harmony and those who tried to link it with terrorism, actually didn’t know it.
L - R : Dr M D Thomas, National Director, Commission for Religious Harmony, CBCI, New, Swami Tatgatananda Jee Maharaj, Secretary, Ram Krishna Mission, Patna (Bihar),Prof.Sanghasen Singh
Swami Tatgatananda Jee Maharaj, Secretary, Ram Krishna Mission, Patna (Bihar) said that a human being had to be free of one’s biological sphere and come out for dialogue to reach towards the goal of harmony and peace. He further added that every human being was equal in the eyes of the Almighty.Gurtej Singh, retired IAS official from Chandigarh (Punjab), who represented the Sikh community in the conference, emphasized the need of a dialogue for which Guru Nanak himself visited different parts of the world.Rev Baddegama Samitha Thera, chief priest, Baddegama Budhist Temple, Columbo (Sri Lanka), said Buddhism was too for a dialogue among different faiths. He said that Gautam Buddha was of the view that there was no race other than a human race.Swami Dharmanand, Sadhna Kendra, New Delhi, who represented the Jain community, averred such event really provided an opportunity for the followers of different religions to come closer.Dr M D Thomas, National Director, Commission for Religious Harmony, CBCI, New Delhi stated that dialogue was the core value of human life. It was a two-way process and we should see each other as our reflection, he added. “Everybody has got an individual identity, but we also have to share multiple identities. The individual is not confined to a temple or a mosque or any other place of worship and he is everywhere,” Thomas said.
L - T : Mr. Michael Macy Counsellor, Cultural Affairs Office American Embassy, New Delhi, H.E.Dato' Tan Seng Sung High Commissioner Malaysian High Commission, New Delhi, Mr.Harold Adlai Agyeman , Minister Counsellor Ghana High Commission, New Delhi, H.E.Mr.Osama Musa Ambassador, Embassy of the State of Palestine, New Delhi. Moulana Sufi Jeelani, Ajmer
Maulana Abdullah Mughaisi, President, All India Milli Council, opined that the need of the hour was to come out on the streets for a united fight against terrorism. “A basic principle of Islam is that you stop the zaalim (oppressor) from tormenting the mazloom (oppressed),” he said.Sirajuddin Quraishi, President, India Islamic Cultural Centre, said the Treaty of Hudaibiya was before the humanity as a milestone in the world of dialogue.According to him, the dialogue has, however, assumed importance particularly after 9/11.K Rahman Khan, Deputy Chairperson, Rajya Sabha, said IOS deserved compliments for bringing leaders of different faiths at a common platform.Earlier, Dr M Manzoor Alam, in his welcome address, said in the present situation there was no alternative other than a dialogue among different faiths.In his presidential address, former Supreme Court Chief Justice A M Ahmadi said the process of a dialogue was the only way-out to extricate the Indian society which was pluralistic in nature from the pervading chaos perpetuated by the virus of communalism. He averred India was an umbrella of multi-religious faiths where “we should live in peace and tranquility without transgressing and hurting the rights and beliefs of other religions”.He said: “The principle of fraternity as enunciated in the Preamble of Indian Constitution, which has not received attention as it needed, should be adhered to resolve disputes through dialogue and honouring the dignity of an individual and communities at large leading to unity and diversity.” Earlier, IOS Secretary General Prof Z M Khan introduced the theme along with IOS.
BUSINESS SESSIONS
Presiding over on October 25 the first business session under the sub-theme “Relevance and Dynamics of Dialogue in the 21st Century”, Dr Samir Qasim Fakhro said: “Our dialogue should have a common agenda while allowing every body or group sticking to its own identity and respect each other’s faith. For this we need able leaders with grass-root connection, not leaders who have remote control followers.”
L - R : Sardar Gurtej Singh, IAS (retd) from Chandigarh (Punjab), Prof M H Qureshi, former Profess of Geography, Jawaharlal Nehru University, New Delhi, Dr. Samir Q. Fakhro Vice Chancellor, Arab Open University, Bahrain, Prof .A. K. Pasha, JNU, New Delhi
He said the leaders’ role was very important but the problem was that the present leaders didn’t have ability to understand the issues and reach people with a common agenda. A faith needed culture and tolerance, he added.He also said that culture could unite people, not break them. According to him, when a good culture would come, marginalization and injustice would itself go and there would be equal opportunities for new generation everywhere.Dr Fakhro averred good and able leaders could emerge only when good culture would be allowed to flourish. “You can contribute to your nation as a follower of your religion from your own way,” asserted the internationally known scholar and educationist.However, Gurtej Singh, IAS (retd) from Chandigarh (Punjab), opined that the scenario for a dialogue in the 21st century India was grim but there was no alternative and prospects of it must be relentlessly promoted. In his view, this also called for a united effort by other nations and minorities, at least at the academic level, to pursue the aim of establishing a meaningful dialogue.Prof M H Qureshi, former Professor of Geography, Jawaharlal Nehru University, New Delhi, said there were three kinds of power---power of intellect, power of economy and power of polity. According to him, the power of intellect had a superior role to play, but the problem was that today it had disappeared and power of economy was dominating the scene with power of polity taking a back seat.Dr A K Pasha was of the view that a dialogue should be done between two equal partners but in today’s world it didn’t happen. He also said there was no match between hegemony and dialogue. He said in each and every case whether it was of Afghanistan or Palestine, “we would have to ponder over the root cause”.
L - R : Prof.Hamid Nasim Rafiabadi, Prof. Muhsin Usmani, Father Dominique Emanuel, Director-spokesperson, Delhi Catholic Archdiocese, Prof Ratna Basu, chairperson, Department of Sanskrit, Kolkata University, Prof M H Qureshi, former Professor of Geography, Jawaharlal Nehru University, New Delhi, , Dr B S Siddhu, former Professor, Department of Religious Studies, Punjab University, Chandigarh (Punjab), Dr Veer Sagar Jain, Reader, Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, Delhi, Prof H P Gangnegi, Department of Buddhist Studies, University of Delhi, Sufi Jeelani
The second business session on “Dialogue among Faith Communities for Peace and Justice (Islam, Christianity, Hinduism, Sikhism, Budhism and Jainism)” under the chairmanship of Prof M H Quraishi, former Professor of Geography, JNU, New Delhi, was lively. Prof Ratna Basu, chairperson, Department of Sanskrit, Kolkata University, representing Hinduism, opined that according to the Hindu scriptures, there was no religion like Hinduism.Father Dominique Emanuel, Director-spokesperson, Delhi Catholic Archdiocese, representing Christianity, said his religion itself stood for love, peace and brotherhood and was always in favour of a dialogue among different communities.While referring to the sayings of Muslim Sufi Baba Fariduddin Ganjshakar, Dr B S Siddhu, former Professor, Department of Religious Studies, Punjab University, Chandigarh (Punjab), representing Sikhism, averred Guru Granth Sahib’s contents itself showed Sikhism’s accommodation to other faiths.
Prof H P Gangnegi, Department of Buddhist Studies, University of Delhi, representing Buddhism, discussed the teachings of Gautam Buddha and dwelt in detail its attitude towards the followers of other faiths.Dr Veer Sagar Jain, Reader, Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, Delhi, representing Jainism, said the basic teaching of this religion was nothing but to “live and let live other creatures”. According to him, this philosophy showed much scope for dialogue different faiths.Sufi Jeelani said dialogue among faith communities was the need of the hour and it was possible because all religions had some common points. Prof Hameed Nasim Rafiabadi, S H Institute of Islamic Studies, University of Kashmir, representing Islam, said the Holy Quran didn’t condemn other faiths anywhere. According to him, there was a famous verse in this regard”.Agreeing with Prof Rafiabadi, Prof Mohsin Usmani, Islamic scholar and Dean, School of Foreign Languages, University of Hyderabad, said different faith communities in India had now no alternative now other than to start dialogue for peace and justice, and in this process, the institutions like IOS could play an important and decisive role.The third session revolved around “Information and Communication Technologies as Instruments of Dialogue”. The keynote speaker Dr Samir Q Fakhro, known as father of IT in his own country Bahrain, said this was the age of information technology, therefore, the in the process of dialogue the information and communication technologies could play a decisive role. According to him, unlike past in this era it was easy to interact with each other through these instruments. However, he advised to remain connected to the roots and realize ground realities while sticking to values.Dr Abdul Mateen, Reader, Department of Sociology and Social Work, AMU, Aligarh, dwelt in detail on the topic.Concluding the session, Dr Ausaf Ahmad, former Head, Special Assignment, Islamic Development Bank (IDB) and Editor, Urdu quarterly “Mutalleat”, New Delhi, said: “We must not exaggerate the role of the Western technology. We all rely on the West which is the producer of technologies and developing countries are the users or consumers of technologies. Some times economists have advocated for developing countries the use of intermediate technologies or appropriate technologies, but such technologies, even if they existed at the time of industrialization of the West have been discarded. So long, as developing countries acquire necessary technical capability to invent the technologies they require, they have to rely on Western technologies. In this connection the Arabic principle “khud ma safa wa da' ma kadar” (Take what is pure and discard what is impure) can be our guide.
WASTIA SESSION
Meanwhile, a parallel session on “Wastia---Middle Path of Peace” was also held. It was presided over by Prof Saud Alam Qasmi, Dean, Faculty of Theology, AMU, Aligarh. In his keynote address, Mohammed Umar Al Qinaie from the Ministry of Awqaf and Islamic Affairs, Kuwait, said middle path of peace was the only alternative in the present situation to save the world of conflicts and clashes. Agreeing with him, his colleague Mohammed Al Umar said Islam had emphasized upon it.
L - R :Mr. Mohammed Al Umar from the Ministry of Awqaf and Islamic Affairs, Kuwait, Prof Saud Alam Qasmi, Dean, Faculty of Theology, AMU, Aligarh, , Mr.Mohammed Umar Al Qinaie from the Ministry of Awqaf and Islamic Affairs, Kuwait, Dr. Mohd. Manzoor Alam, Chairman, IOS New Delhi
Prof Mohsin Usmani, Dean, School of Foreign Languages, University of Hyderabad, said it was Islam that always asked its followers to adopt wastia.Tauqeer Alam, Reader, Department of Sunni Theology, AMU, Aligarh, opined that the world was in grip of several problems only due to leaving wastia.Agreeing with him, Prof Ali Mohammed Naqvi, Department of Shia Theology, AMU, said extremism arrived when wastia was said good bye.Mufti Zahid Ali Khan, Nazim-e-Deeniyat, AMU, said the wastia was essential everywhere whether it was the case of individual, group, nation or world.
Book Releasing Ceremony: Dr. Manzoor Alam, Chairman, IOS, New Delhi, Mr. Mohammed Al Umar from the Ministry of Awqaf and Islamic Affairs, Kuwait, Prof Saud Alam Qasmi, Dean, Faculty of Theology, AMU, Aligarh, Mr.Mohammed Umar Al Qinaie from the Ministry of Awqaf and Islamic Affairs, Kuwait,
Maulana Sultan Ahmad Islahi, Islamic scholar from Aligarh, discussed the principles of a dialogue and threw light upon its misuse sometimes. Intervening in the discussion, Dr Manzoor Alam said dialogue was not a new phenomenon. Quoting the dialogue between the Creator and Master of the universe, the Almighty Allah and the angels, from the Holy Quran, he said it occurred even at the time of the creation of the human being.
L - R : Prof Z M Khan, former Professor and Head, Department of Political Science, Jamia Millia Islamia, and Secretary General of IOS, Swami Agnivesh, eminent social activist and founder of Arya Sabha, Mr.Sudeep Jain, Reader in Prakrit, Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, Delhi
The fourth business session on “Dialogue among NGOs” was presided over by Swami Agnivesh, eminent social activist and founder of Arya Sabha.Prof Z M Khan, former Professor and Head, Department of Political Science, Jamia Millia Islamia, and Secretary General of IOS, in his keynote address, said this was the age of NGOs and their role had become very important in the existing situation everywhere. Sometimes they did what was beyond the reach of the government in many cases of calamities---natural or man-made. Keeping their growing influence, it seemed necessary now to have interaction among themselves. And this was possible only by dialogue, he emphasized..
L - R : Prof Shameem Ansari, Professor of Psychology, AMU, Aligarh, Dr Phool Chand Jain, retired Professor, Benaras Hindu University, Varanasi, Prof Sanghasen Singh, former Professor of Buddhism, University of Delhi, Prof Qamar Ahsan, Vice Chancellor, Maulana Mazharul Haque Arabic and Persian University, Patna, Prof Vinaysheel Gautam, Chairman, D K International Foundation, Gurgaon, Dr.Abdul Majeed Khan, Reader Islamic Studies,AMU Aligarh
Sudeep Jain, Reader in Prakrit, Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, Delhi, too felt it necessary to have a rapport with each other. In his presidential remarks, Swami Agnivesh exhorted the NGOs to come to a platform and have a dialogue. He said in the West the NGOs set the directions of the policy in most of the issues and played a key role in the building of the society.
L - R : Dr. Mohd.Manzoor Alam, Dr M M Verma, senior adviser, India-Russia Chamber of Commerce, New Delhi, HE Dr Ahmed Salem Al Wahishi Ambassador, League of Arab States Mission, Dr.Ausaf Ahmad, IOS, New Delhi, Moulana Sultan Ahmad Islahi, former associate of Idara Tahqeeq-o-Tasneef Islami, Aligarh
On the concluding day, October 26, the fifth business session began with a discussion on “Inter-Cultural Dialogue in the Indian Context” under the chairmanship of Prof Qamar Ahsan, Vice Chancellor, Maulana Mazharul Haque Arabic and Persian University, Patna.Prof Sanghasen Singh, former Professor of Buddhism, University of Delhi, in his keynote address, said at a time when the world was talking of inter-faith or inter-civilization dialogue at international level, there was a dire need for an inter-cultural dialogue in the Indian context.Prof Vinaysheel Gautam, Chairman, D K International Foundation, Gurgaon, India was a country of different cultures, therefore, inter-cultural dialogue here was a must.Dr Phool Chand Jain, retired Professor, Benaras Hindu University, Varanasi, and Prof Shameem Ansari, Professor of Psychology, AMU, Aligarh, endorsed the views and suggested how to move.Concluding the session, Prof Qamar Ahsan said India was a multi-cultural country. So, a dialogue was imminent to remove misunderstandings about each other and help create a congenial atmosphere.In the sixth session, the participants pondered over “Creation of a Humane Society through Dialogue: Challenges and Opportunities”. Dr Ausaf Ahmad presented his keynote paper and pointed out a number of challenges and opportunities.HE Dr Ahmed Salem Al Wahishi Ambassador, League of Arab States Mission said there were, no doubt, challenges but opportunities are also a lot. While dealing with the practical difficulties, “we would have to march towards creating a humane society through dialogue,” he asserted.Dr M M Verma, senior adviser, India-Russia Chamber of Commerce, New Delhi, said a realistic approach to the creation of a humane society could overcome the challenges.Maulana Sultan Ahmad Islahi, also a former associate of Idara Tahqeeq-o-Tasneef Islami, Aligarh, was of the view that there were many challenges in the creation of a humane society through dialogue.An interactive session was addressed by Prof Z M Khan, Dr Ishteyaque Danish, and Dr Ausaf Ahmad, Secretary General, Assistant Secretary General and Finance Secretary of IOS, respectively.
VALEDICTORY SESSION
The three-day international conference came to an end with the valedictory session under the chairmanship of Dr Manzoor Alam.
L - R : Mr.K Rahman Khan, Deputy Chairman, Rajya Sabha ( Upper House), Prof. Z.M.Khan, Dr. Mohd. Manzoor Alam, Shri Shri Shri Shiva Murthy Sharanaru, Pontiff of Sri Murugha Muth Chitra Durga, Karnataka
Rajya Sabha Deputy Chairperson K Rahman Khan, in his valedictory address hoped there would be harnessed creative potentials and energies of various religions to foster culture of peace, co-existence and justice among different sections at all levels.Prof G N Samten, Director, Central Institute of Higher Tibetan Studies, Varanasi, said dialogue was necessary for a peaceful co-existence.Shri Shri Shri Shiva Murthy Sharanaru, Pontiff of Sri Murugha Muth Chitra Durga, Karnataka, averred that a humane society was needed and it was only possible when the leaders of all religions would gather at a common platform and decide a common strategy through dialogue.
Prof.Z.M.Khan, Secretary General, IOS, New Delhi, Mr. K.Rahman Khan, Deputy Speaker, Rajya Sabha( Parliament), Dr. Mohd. Manzoor Alam, Chairman, IOS, New Delhi, Shri Shri Shri Shiva Murthy Sharanaru, Pontiff of Sri Murugha Muth Chitra Durga, Karnataka, Prof G N Samten, Director, Central Institute of Higher Tibetan Studies, Varanasi, Mr. Mushtaque Ahmad
Dr Manzoor Alam, in the concluding address, emotionally urged the participants in general and youth in particular to come ahead and march towards a human understanding through dialogue.Mushtaque Ahmad, advocate and convener, IOS Committee on Law, proposed a vote of thanks. Earlier, IOS Secretary General Prof Z M Khan presented an eight-point resolution that was passed unanimously.This occasion also saw the release of four books and IOS Calendar 2009, based on facts and data, being brought out for the last over 20 years. The books included “Profile Jews in the Light of Glorious Quran” by Dr Zakir Azmi, “Harmony of Faith and Civilization” edited by Dr M M Verma, “Aapattiyan Ewam Wastawiktaen” by Abdur Rab Karimi, and “Nabi-e-Rahmat Ka Payam-e-Rahmat” by Maulana Abdullah Tariq.
Thursday, September 11, 2008
women empowerment and islam
EMPOWERMENTN OF WOMEN, WORLD RELIGIONS AND MODERN FEMINIST MOVEMENTS.
DR. HAMID NASEEM RAFIABADI, READER S.H.INST OF ISLAMIC STUDIES, KASHMIR UNIVERSITY
Jewish tradition regarding the husband's role towards his wife stems from the conception that he owns her as he owns his slave1/. This conception has been the reason behind the double standard in the laws of adultery and behind the husband's ability to annul his wife's vows. This conception has also been responsible for denying the wife any control over her property or her earnings. As soon as a Jewish woman got married, she completely lost any control over her property and earnings to her husband. Jewish Rabbis asserted the husband's right to his wife's property as a corollary of his possession of her: "Since one has come into the possession of the woman does it not follow that he should come into the possession of her property too?", and "Since he has acquired the woman should he not acquire also her property] Thus, marriage caused the richest woman to become practically penniless. The Talmud describes the financial situation of a wife as follows: "How can a woman have anything; whatever is hers belongs to her husband? What is his is his and what is hers is also his...... Her earnings and what she may find in the streets are also his. The household articles, even the crumbs of bread on the table, are his. Should she invite a guest to her house and feed him, she would be stealing from her husband..." (San. 71a, Git. 62a) The fact of the matter is that the property of a Jewish female was meant to attract suitors. A Jewish family would assign their daughter a share of her father's estate to be used as a dowry in case of marriage. It was this dowry that made Jewish daughters an unwelcome burden to their fathers. The father had to raise his daughter for years and then prepare for her marriage by providing a large dowry. Thus, a girl in a Jewish family was a liability and no asset 2/. This liability explains why the birth of a daughter was not celebrated with joy in the old Jewish society (see the "Shameful Daughters?" section). The dowry was the wedding gift presented to the groom under terms of tenancy. The husband would act as the practical owner of the dowry but he could not sell it. The bride would lose any control over the dowry at the moment of marriage. Moreover, she was expected to work after marriage and all her earnings had to go to her husband in return for her maintenance, which was his obligation. She could regain her property only in two cases: divorce or her husband's death. Should she die first, he would inherit her property. In the case of the husband's death, the wife could regain her pre-marital property but she was not entitled to inherit any share in her deceased husband's own property. It has to be added that the groom also had to present a marriage gift to his bride, yet again he was the practical owner of this gift as long as they were married 3/.Christianity, until recently, has followed the same Jewish tradition. Both religious and civil authorities in the Christian Roman Empire (after Constantine) required a property agreement as a condition for recognizing the marriage. Families offered their daughters increasing dowries and, as a result, men tended to marry earlier while families postponed their daughters' marriages until later than had been customary 4/. Under Canon law, a wife was entitled to restitution of her dowry if the marriage was annulled unless she was guilty of adultery. In this case, she forfeited her right to the dowry, which remained in her husband's hands5/. Under Canon and civil law a married woman in Christian Europe and America had lost her property rights until late nineteenth and early twentieth centuries. For example, women's rights under English law were compiled and published in 1632. These 'rights' included: "That which the husband hath is his own. That which the wife hath is the husband's."6/,.*** 1.Louis M. Epstein, The Jewish Marriage Contract (New York: Arno Press, 1973) p. 149.
2.Epstein, op. cit., pp. 164-165
3.Ibid., pp. 112-113. See also Priesand, op. cit., p. 15. James A. Brundage, Law, Sex, and Christian Society in Medieval Europe (Chicago: University of Chicago Press, 1987) p. 88.
4.James A. Brundage, Law, Sex, and Christian Society in Medieval Europe (Chicago: University of Chicago Press, 1987) p. 88
5. Ibid. p. 480 R
.6. Thompson, Women in Stuart England and America (London: Routledge & Kegan Paul, 1974) p. 162.
The wife not only lost her property upon marriage, she lost her personality as well. No act of
her was of legal value. Her husband could repudiate any sale or gift made by her as being of
no binding legal value. The person with whom she had any contract was held as a criminal for
participating in a fraud. Moreover, she could not sue or be sued in her own name, nor could
she sues her own husband 1/. A married woman was practically treated as an infant in the
eyes of the law. The wife simply belonged to her husband and therefore she lost her property,
her legal personality, and her family name 2/.
The wife's property and earnings are under her full control and for her use alone since her,
and the children's, maintenance is her husband's responsibility 3/. No matter how rich the wife
might be, she is not obliged to act as a co-provider for the family unless she herself voluntarily
chooses to do so. Spouses do inherit from one another. Moreover, a married woman in Islam
retains her independent legal personality and her family name 4/. An American judge once
commented on the rights of Muslim women saying: " A Muslim girl may marry ten times, but
her individuality is not absorbed by that of her various husbands. She is a solar planet with a
name and legal personality of her own."5/
One of the most important differences between the Quran and the Bible is their attitude towards female
inheritance of the property of a deceased relative. The Biblical attitude has been succinctly described
by Rabbi Epstein: "The continuous and unbroken tradition since the Biblical days gives the female
members of the household, wife and daughters, no right of succession to the family estate. In the more primitive scheme of succession, the female members of the family were considered part of the estate and as remote from the legal personality of an heir as the slave. Whereas by Mosaic enactment the daughters were admitted to succession in the event of no male issue remained, the wife was not recognized as heir even in such conditions." 6/ Why were the female members of the family considered part of the family estate? Rabbi Epstein has the answer: "They are owned --before marriage, by the father; after marriage, by the husband."******
1. Mary Murray, The Law of the Father (London: Routledge, 1995) p. 67.
2. Matilda J. Gage, Woman, Church, and State (New York: Truth Seeker Company, 1893) p. 142.
3. Abdel-Haleem Abu Shuqqa, Tahreer al Mar'aa fi Asr al Risala (Kuwait: Dar al Qalam, 1990) pp. 109-112.
4. Leila Badawi, "Islam", in Jean Holm and John Bowker, ed., Women in Religion (London: Pinter Publishers, 1994) p. 102
Amir H. Siddiqi Studies in Islamic History (Karachi: Jamiyatul Falah Publications, 3rd edition, 1967) p. 138.
. Epstein, op. cit., p. 175.
A married woman was practically treated as an infant in the eyes of the law. The wife simply belonged to her husband and therefore she lost her property, her legal personality, and her family name 1/. The wife's property and earnings are under her full control and for her use alone since her, and the children's, maintenance is her husband's responsibility 2/. No matter how rich the wife might be, she is not obliged to act as a co-provider for the family unless she herself voluntarily chooses to do so. Spouses do inherit from one another. Moreover, a married woman in Islam retains her independent legal personality and her family name 3/. An American judge once commented on the rights of Muslim women saying: " A Muslim girl may marry ten times, but her individuality is not absorbed by that of her various husbands. She is a solar planet with a name and legal personality of her own."4/One of the most important differences between the Quran and the Bible is their attitude towards female inheritance of the property of a deceased relative. The Biblical attitude has been succinctly described by Rabbi Epstein: "The continuous and unbroken tradition since the Biblical days gives the female members of the household, wife and daughters, no right of succession to the family estate. In the more primitive scheme of succession, the female members of the family were considered part of the estate and as remote from the legal personality of an heir as the slave. Whereas by Mosaic enactment the daughters were admitted to succession in the event of no male issue remained, the wife was not recognized as heir even in such conditions." 5/ Why were the female members of the family considered part of the family estate? Rabbi Epstein has the answer: "They are owned --before marriage, by the father; after marriage, by the husband." 6/ The Biblical rules of inheritance are outlined in Numbers 27:1-11. A wife is given no share in her husband's estate, while he is her first heir, even before her sons. A daughter can inherit only if no male heirs exist. A mother is not an heir at all while the father is. Widows and daughters, in case male children remained, were at the mercy of the male heirs for provision. That is why widows and orphan girls were among the most destitute members of the Jewish society. Christianity has followed suit for long time. Both the ecclesiastical and civil laws of Christendom barred daughters from sharing with their brothers in the father's patrimony. Besides, wives were deprived of any inheritance rights. These iniquitous laws survived till late in the last century 7/. Because of the fact that the Old Testament recognized no inheritance rights to them, widows were among the most vulnerable of the Jewish population. The male relatives who inherited all of a woman's deceased husband's estate were to provide for her from that estate. However, widows had no way to ensure this provision was carried out, and lived on the mercy of others. Therefore, widows were among the lowest classes in ancient Israel and widowhood was considered a symbol of great degradation (Isaiah 54:4). But the plight of a widow in the Biblical tradition extended even beyond her exclusion from her husband's property. According to Genesis 8/, a childless widow must marry her husband's brother, even if he is already married, so that he can produce offspring for his dead brother, thus ensuring his brother's name will not die out.
1 Gage, op. cit., p. 143
2.Epstein, op. Cit.121
3.Leila Badawi, "Islam", in Jean Holm and John Bowker, ed., Women in Religion (London: Pinter Publishers, 1994) p. 102.
4.Amir H. Siddiqi Studies in Islamic History (Karachi: Jamiyatul Falah Publications, 3rd edition, 1967) p. 138.
5. Epstein, op. cit., p. 121
6.Gage, op., p .142
7.Gage, op., cit.
8.Eugene Hillman, Polygamy Reconsidered: African Plural Marriage and the Christian Churches (New York: Orbis Books, 1975) p. 140. Eugene
"Then Judah said to Onan, 'Lie with your brother's wife and fulfill your duty to her as a brother-in-law to produce offspring for your brother' " (Genesis 38:8).
The widow's consent to this marriage is not required. The widow is treated as part of her deceased husband's property whose main function is to ensure her husband's posterity. This Biblical law is still practised in today's Israel 1/. A childless widow in Israel is bequeathed to her husband's brother. If the brother is too young to marry, she has to wait until he comes of age. Should the deceased husband's brother refuse to marry her, she is set free and can then marry any man of her choice. It is not an uncommon phenomenon in Israel that widows are subjected to blackmail by their brothers-in-law in order to gain their freedom. " (4:22).
Widows and divorced women were so looked down upon in the Biblical tradition that the high priest could not marry a widow, a divorced woman, or a prostitute:
"The woman he (the high priest) marries must be a virgin. He must not marry a widow, a divorced woman, or a woman defiled by prostitution, but only a virgin from his own people, so he will not defile his offspring among his people" (Lev. 21:13-15)
In India the condition of widows is not any better. About the plight of widow in Varanasi, Ritu Menon wrote in The Hindu (February 20,2000). “ Let us take widows of Varansi first. Kaushal Kishore Misra, spokes man of the Kashi Sanskriti Rakhsha Sanha rsh Samiti, has said that Water depicts Varansi as a “ cultural hell with widow’s brothels, debauched rich citizens, polluted Ganga, Pandits engaged in rationalizing every social evil, and silent gods and goddesses.” Well, what’s so surprising about that? It may be shocking, but every body knows about the desperate and miserable plight of widows---33 million of them in our twice – born country, whether in Banaras or Brnidavan or anywhere else. Can it be hidden?
Can any discussion of it be forbidden? Should we then except to be told that we cannot appose Sati, female genital mutilation (far more prevalent than any one is willing to admit) and every other inhuman “customary “ practice because they are part of somebody’s idea of “tradition”? Even more outrageous: are we supposed to defend “ debauched rich citizens “ and condone the rationalizations of pundits and godmen?
The widows of Mathura and Varanasi have nothing to look forward except death. After hours of Bhajan, the princely sum they earn is RS. 2… Wrapped in yellow cotton saris, How are they exploited? To quote Virinda Gopinath The Indian Express (Feb. 5): if it is not the tehsildar who refuses to fill their forms for pension, it’s the bank clerk who forgets their signature, or the landlord who takes funeral expenses before renting out the room. or the priest or householder who has sexually exploited them and kept them as cheap labour.” Here description of widows is equally pathetic:
Wrapped in yellowing cotton saris, in these elderly, frail women carry the crushing weight of widowhood: years of deprivation, exploitation, poverty and hunger. Abandoned by sons and daughters, fathers and brothers, even husbands, they flock to Kashi and Mathura, looking for shelter and solace. They arrive in trains and buses from far –flung Bengal Assam, Tripura, Manipur, Nepal and Bangladesh following their “ pandas and gurus” who bring them here.
What Surendra K.Datta Ray reveals?
1.Hazleton, op. cit., pp. 45-46.
The Asian Age (February 23) is equally disquieting: An estimated 3.5 million childless widows are traditionally shunned as doubly inauspicious because they have neither husband nor son. Once widows were burned alive on the husband’s funeral pyre.
That still happens occasionally in Rajasthan and in West Bengal, widows are more commonly turned out into the streets to fend for themselves. With the cropped head that is the sign of Widowhood, draped only in white cotton sari without colour or ornament, many of these women take refuge in place of pilgrimage alone the upper Ganges about 16,00 kilometers (1,000 miles) away. Some are paid the equivalent of 8 cents to chant for seven or eight hours a day in temples and Ashrams. Others are sucked into vice, including drug trafficking and prostitution.
The position of women thus is very unfortunate above we have observed above Islam has improved the position of women substantially.In the following pages we will discuss the salient features of the empowerment of women in Islam
To start with, Today people think that women are liberated in the West and that the women's liberation movement began in the 20th century. Actually, the women's liberation movement was not begun by women but was revealed by God to a man in the seventh century by the name of Muhammad (peace be upon him), who is known as the last Prophet of Islam. The Qur'an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.
I. HUMAN RIGHTSIslam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him - setting no limits on her moral progress. Also, Islam established a woman's equality in her humanity with men.
In the Qur'an, in the first verse of the chapter entitled "Women," God says, "O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it its mate and from them both have spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights) of one another, and towards the wombs (that bore you). Lo! Allah has been a Watcher over you." (4:1)
Since men and women both came from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religious believe) or then men would be evil also. Similarly, neither gender can be superior because it would be a contradiction of equality.
II. CIVIL RIGHTSIn Islam, a woman has the basic freedom of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur'an states: "There is no compulsion in religion. Right has been made distinct from error." (2:256)
Women are encouraged in Islam to contribute their opinions and ideas. There are many traditions of the Prophet (pbuh) which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.
A Muslim woman chooses her husband and keeps her name after marriage. A Muslim woman's testimony is valid in legal disputes. In fact, in areas in which women are more familiar, their evidence is conclusive.
III. SOCIAL RIGHTSThe Prophet (pbuh) said: "Seeking knowledge is a mandate for every Muslim (male and female)." This includes knowledge of the Qur'an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.
While maintenance of a home, providing support to her husband, and bearing, raising and teaching of children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.
Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either's neither effort nor its benefit. God will reward both sexes equally for the value of their work, though it may not necessarily be the same activity.
Concerning motherhood, the Prophet (pbuh) said: "Heaven lies under the feet of mothers." This implies that the success of a society can be traced to the mothers that raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.
IV. POLITICAL RIGHTSA right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example narrated in the Qur'an (60:12) is that Muhammad (pbuh) is told that when the believing women come to him and swear their allegiance to Islam, he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally, Islam does not forbid a woman from holding important positions in government. Abdur-Rahman Ibn Auf consulted many women before he recommended Uthman Ibn Affan to be the Caliph.
V. ECONOMIC RIGHTSThe Qur'an states: "By the creation of the male and female; Verily, (the ends) ye strive for are diverse." (92:3-4)
In these verses, God declares that He created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family; each member has different responsibilities. Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role. Therefore, women are given the right of financial support.
The Qur'an states: "Men are the maintainers of women because Allah has made some of them to excel others and because they spend of their wealth (for the support of women)." (4:34)
This guardianship and greater financial responsibility is given to men, requires that they provide women with not only monetary support but also physical protection and kind and respectful treatment.
The Muslim woman has the privilege to earn money, the right to own property, to enter into legal contracts and to manage all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings including her husband. The Qur'an states:
"And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others; to men is allotted what they earn, and to women, what they earn; but ask Allah of His bounty, for Allah hath full knowledge of all things." (4:32)
A woman inherits from her relatives. The Qur'an states: "For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave, whether it be little or much - an ordained share." (4:7)
VI. RIGHTS OF A WIFEThe Qur'an states: "And among His signs is that He created for you mates from among yourselves that you may live in tranquillity with them, and He has put love and mercy between you; Verily, in that are signs for people who reflect." (30:21)
Marriage is therefore not just a physical or emotional necessity, but in fact, a sign from God! It is a relationship of mutual rights and obligations based on divine guidance. God created men and women with complimentary natures, and in the Qur'an, He laid out a system of laws to support harmonious interaction between the sexes.
"...They are your garments and you are their garments." (2:187)
Clothing provides physical protection and covers the beauty and faults of the body. Likewise, a spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse.
To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife's rights is to receive mahr, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.
The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Qur'an states: "Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him." (65:7)
God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.
A wife's rights also extend beyond material needs. She has the right to kind treatment. The Prophet (pbuh) said: "The most perfect believers are the best in conduct. And the best of you are those who are best to their wives." God tells us He created mates and put love, mercy, and tranquillity between them.
Both men and women have a need for companionship and sexual needs, and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, temptation exists to seek it elsewhere.
VII. DUTIES OF A WIFEWith rights come responsibilities. Therefore, wives have certain obligations to their husbands. The Qur'an states: "The good women in the absence of their husbands guard their rights as Allah has enjoined upon them to be guarded." (4:34)
A wife is to keep her husband's secrets and protect their marital privacy. Issues of intimacy or faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.
A wife must also guard her husband's property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house that her husband dislikes nor incur any expenses of which her husband disapproves.
A Muslim woman must cooperate and coordinate with her husband. There cannot, however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.
VIII. CONCLUSIONThe Qur'an states: "And it becomes not a believing man or a believing women, when Allah and His Messenger (Muhammad) have decided on an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His Messenger, he verily goes astray in error manifest." (33:36)
The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today, even in the West. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.
WOMEN'S LIBERATION THROUGH ISLAM
Today people think that women are liberated in the West and that the women's liberation movement began in the 20th century. Actually, the women's liberation movement was not begun by women but was revealed by God to a man in the seventh century by the name of Muhammad (peace be upon him), who is known as the last Prophet of Islam. The Qur'an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.
I. HUMAN RIGHTSIslam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him - setting no limits on her moral progress. Also, Islam established a woman's equality in her humanity with men.
In the Qur'an, in the first verse of the chapter entitled "Women," God says, "O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it its mate and from them both have spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights) of one another, and towards the wombs (that bore you). Lo! Allah has been a Watcher over you." (4:1)
Since men and women both came from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religious believe) or then men would be evil also. Similarly, neither gender can be superior because it would be a contradiction of equality.
II. CIVIL RIGHTSIn Islam, a woman has the basic freedom of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur'an states: "There is no compulsion in religion. Right has been made distinct from error." (2:256)
Women are encouraged in Islam to contribute their opinions and ideas. There are many traditions of the Prophet (pbuh) which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.
A Muslim woman chooses her husband and keeps her name after marriage. A Muslim woman's testimony is valid in legal disputes. In fact, in areas in which women are more familiar, their evidence is conclusive.
III. SOCIAL RIGHTSThe Prophet (pbuh) said: "Seeking knowledge is a mandate for every Muslim (male and female)." This includes knowledge of the Qur'an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.
While maintenance of a home, providing support to her husband, and bearing, raising and teaching of children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.
Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either's neither effort nor its benefit. God will reward both sexes equally for the value of their work, though it may not necessarily be the same activity.
Concerning motherhood, the Prophet (pbuh) said: "Heaven lies under the feet of mothers." This implies that the success of a society can be traced to the mothers that raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.
IV. POLITICAL RIGHTSA right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example, narrated in the Qur'an (60:12), is that Muhammad (pbuh) is told that when the believing women come to him and swear their allegiance to Islam, he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally, Islam does not forbid a woman from holding important positions in government. Abdur-Rahman Ibn Auf consulted many women before he recommended Uthman Ibn Affan to be the Caliph.
V. ECONOMIC RIGHTSThe Qur'an states: "By the creation of the male and female; Verily, (the ends) ye strive for are diverse." (92:3-4)
In these verses, God declares that He created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family; each member has different responsibilities. Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role. Therefore, women are given the right of financial support.
The Qur'an states: "Men are the maintainers of women because Allah has made some of them to excel others and because they spend of their wealth (for the support of women)." (4:34)
This guardianship and greater financial responsibility is given to men, requires that they provide women with not only monetary support but also physical protection and kind and respectful treatment.
The Muslim woman has the privilege to earn money, the right to own property, to enter into legal contracts and to manage all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings including her husband. The Qur'an states:
"And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others; to men is allotted what they earn, and to women, what they earn; but ask Allah of His bounty, for Allah hath full knowledge of all things." (4:32)
A woman inherits from her relatives. The Qur'an states: "For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave, whether it be little or much - an ordained share." (4:7)
VI. RIGHTS OF A WIFEThe Qur'an states: "And among His signs is that He created for you mates from among yourselves that you may live in tranquillity with them, and He has put love and mercy between you; Verily, in that are signs for people who reflect." (30:21)
Marriage is therefore not just a physical or emotional necessity, but in fact, a sign from God! It is a relationship of mutual rights and obligations based on divine guidance. God created men and women with complimentary natures, and in the Qur'an, He laid out a system of laws to support harmonious interaction between the sexes.
"...They are your garments and you are their garments." (2:187)
Clothing provides physical protection and covers the beauty and faults of the body. Likewise, a spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse.
To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife's rights is to receive mahr, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.
The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Qur'an states: "Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him." (65:7)
God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.
A wife's rights also extend beyond material needs. She has the right to kind treatment. The Prophet (pbuh) said: "The most perfect believers are the best in conduct. And the best of you are those who are best to their wives." God tells us He created mates and put love, mercy, and tranquillity between them.
Both men and women have a need for companionship and sexual needs, and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, temptation exists to seek it elsewhere.
VII. DUTIES OF A WIFEWith rights come responsibilities. Therefore, wives have certain obligations to their husbands. The Qur'an states: "The good women in the absence of their husbands guard their rights as Allah has enjoined upon them to be guarded." (4:34)
A wife is to keep her husband's secrets and protect their marital privacy. Issues of intimacy or faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.
A wife must also guard her husband's property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house that her husband dislikes nor incur any expenses of which her husband disapproves.
A Muslim woman must cooperate and coordinate with her husband. There cannot, however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.
VIII. CONCLUSIONThe Qur'an states: "And it becomes not a believing man or a believing women, when Allah and His Messenger (Muhammad) have decided on an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His Messenger, he verily goes astray in error manifest." (33:36)
The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today, even in the West. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.
Mary Ali and Anjum Ali
(published by The Institute of Islamic Information and Education (III&E) and reproduced with permission)The Institute of Islamic Information and Education (III&E) is dedicated to the cause of Islam in North America through striving to elevate the image of Islam and Muslims by providing the correct information about Islamic beliefs, history and civilization from the authentic sources. Enquiries are welcome.
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About Islam and Muslims
DR. HAMID NASEEM RAFIABADI, READER S.H.INST OF ISLAMIC STUDIES, KASHMIR UNIVERSITY
Jewish tradition regarding the husband's role towards his wife stems from the conception that he owns her as he owns his slave1/. This conception has been the reason behind the double standard in the laws of adultery and behind the husband's ability to annul his wife's vows. This conception has also been responsible for denying the wife any control over her property or her earnings. As soon as a Jewish woman got married, she completely lost any control over her property and earnings to her husband. Jewish Rabbis asserted the husband's right to his wife's property as a corollary of his possession of her: "Since one has come into the possession of the woman does it not follow that he should come into the possession of her property too?", and "Since he has acquired the woman should he not acquire also her property] Thus, marriage caused the richest woman to become practically penniless. The Talmud describes the financial situation of a wife as follows: "How can a woman have anything; whatever is hers belongs to her husband? What is his is his and what is hers is also his...... Her earnings and what she may find in the streets are also his. The household articles, even the crumbs of bread on the table, are his. Should she invite a guest to her house and feed him, she would be stealing from her husband..." (San. 71a, Git. 62a) The fact of the matter is that the property of a Jewish female was meant to attract suitors. A Jewish family would assign their daughter a share of her father's estate to be used as a dowry in case of marriage. It was this dowry that made Jewish daughters an unwelcome burden to their fathers. The father had to raise his daughter for years and then prepare for her marriage by providing a large dowry. Thus, a girl in a Jewish family was a liability and no asset 2/. This liability explains why the birth of a daughter was not celebrated with joy in the old Jewish society (see the "Shameful Daughters?" section). The dowry was the wedding gift presented to the groom under terms of tenancy. The husband would act as the practical owner of the dowry but he could not sell it. The bride would lose any control over the dowry at the moment of marriage. Moreover, she was expected to work after marriage and all her earnings had to go to her husband in return for her maintenance, which was his obligation. She could regain her property only in two cases: divorce or her husband's death. Should she die first, he would inherit her property. In the case of the husband's death, the wife could regain her pre-marital property but she was not entitled to inherit any share in her deceased husband's own property. It has to be added that the groom also had to present a marriage gift to his bride, yet again he was the practical owner of this gift as long as they were married 3/.Christianity, until recently, has followed the same Jewish tradition. Both religious and civil authorities in the Christian Roman Empire (after Constantine) required a property agreement as a condition for recognizing the marriage. Families offered their daughters increasing dowries and, as a result, men tended to marry earlier while families postponed their daughters' marriages until later than had been customary 4/. Under Canon law, a wife was entitled to restitution of her dowry if the marriage was annulled unless she was guilty of adultery. In this case, she forfeited her right to the dowry, which remained in her husband's hands5/. Under Canon and civil law a married woman in Christian Europe and America had lost her property rights until late nineteenth and early twentieth centuries. For example, women's rights under English law were compiled and published in 1632. These 'rights' included: "That which the husband hath is his own. That which the wife hath is the husband's."6/,.*** 1.Louis M. Epstein, The Jewish Marriage Contract (New York: Arno Press, 1973) p. 149.
2.Epstein, op. cit., pp. 164-165
3.Ibid., pp. 112-113. See also Priesand, op. cit., p. 15. James A. Brundage, Law, Sex, and Christian Society in Medieval Europe (Chicago: University of Chicago Press, 1987) p. 88.
4.James A. Brundage, Law, Sex, and Christian Society in Medieval Europe (Chicago: University of Chicago Press, 1987) p. 88
5. Ibid. p. 480 R
.6. Thompson, Women in Stuart England and America (London: Routledge & Kegan Paul, 1974) p. 162.
The wife not only lost her property upon marriage, she lost her personality as well. No act of
her was of legal value. Her husband could repudiate any sale or gift made by her as being of
no binding legal value. The person with whom she had any contract was held as a criminal for
participating in a fraud. Moreover, she could not sue or be sued in her own name, nor could
she sues her own husband 1/. A married woman was practically treated as an infant in the
eyes of the law. The wife simply belonged to her husband and therefore she lost her property,
her legal personality, and her family name 2/.
The wife's property and earnings are under her full control and for her use alone since her,
and the children's, maintenance is her husband's responsibility 3/. No matter how rich the wife
might be, she is not obliged to act as a co-provider for the family unless she herself voluntarily
chooses to do so. Spouses do inherit from one another. Moreover, a married woman in Islam
retains her independent legal personality and her family name 4/. An American judge once
commented on the rights of Muslim women saying: " A Muslim girl may marry ten times, but
her individuality is not absorbed by that of her various husbands. She is a solar planet with a
name and legal personality of her own."5/
One of the most important differences between the Quran and the Bible is their attitude towards female
inheritance of the property of a deceased relative. The Biblical attitude has been succinctly described
by Rabbi Epstein: "The continuous and unbroken tradition since the Biblical days gives the female
members of the household, wife and daughters, no right of succession to the family estate. In the more primitive scheme of succession, the female members of the family were considered part of the estate and as remote from the legal personality of an heir as the slave. Whereas by Mosaic enactment the daughters were admitted to succession in the event of no male issue remained, the wife was not recognized as heir even in such conditions." 6/ Why were the female members of the family considered part of the family estate? Rabbi Epstein has the answer: "They are owned --before marriage, by the father; after marriage, by the husband."******
1. Mary Murray, The Law of the Father (London: Routledge, 1995) p. 67.
2. Matilda J. Gage, Woman, Church, and State (New York: Truth Seeker Company, 1893) p. 142.
3. Abdel-Haleem Abu Shuqqa, Tahreer al Mar'aa fi Asr al Risala (Kuwait: Dar al Qalam, 1990) pp. 109-112.
4. Leila Badawi, "Islam", in Jean Holm and John Bowker, ed., Women in Religion (London: Pinter Publishers, 1994) p. 102
Amir H. Siddiqi Studies in Islamic History (Karachi: Jamiyatul Falah Publications, 3rd edition, 1967) p. 138.
. Epstein, op. cit., p. 175.
A married woman was practically treated as an infant in the eyes of the law. The wife simply belonged to her husband and therefore she lost her property, her legal personality, and her family name 1/. The wife's property and earnings are under her full control and for her use alone since her, and the children's, maintenance is her husband's responsibility 2/. No matter how rich the wife might be, she is not obliged to act as a co-provider for the family unless she herself voluntarily chooses to do so. Spouses do inherit from one another. Moreover, a married woman in Islam retains her independent legal personality and her family name 3/. An American judge once commented on the rights of Muslim women saying: " A Muslim girl may marry ten times, but her individuality is not absorbed by that of her various husbands. She is a solar planet with a name and legal personality of her own."4/One of the most important differences between the Quran and the Bible is their attitude towards female inheritance of the property of a deceased relative. The Biblical attitude has been succinctly described by Rabbi Epstein: "The continuous and unbroken tradition since the Biblical days gives the female members of the household, wife and daughters, no right of succession to the family estate. In the more primitive scheme of succession, the female members of the family were considered part of the estate and as remote from the legal personality of an heir as the slave. Whereas by Mosaic enactment the daughters were admitted to succession in the event of no male issue remained, the wife was not recognized as heir even in such conditions." 5/ Why were the female members of the family considered part of the family estate? Rabbi Epstein has the answer: "They are owned --before marriage, by the father; after marriage, by the husband." 6/ The Biblical rules of inheritance are outlined in Numbers 27:1-11. A wife is given no share in her husband's estate, while he is her first heir, even before her sons. A daughter can inherit only if no male heirs exist. A mother is not an heir at all while the father is. Widows and daughters, in case male children remained, were at the mercy of the male heirs for provision. That is why widows and orphan girls were among the most destitute members of the Jewish society. Christianity has followed suit for long time. Both the ecclesiastical and civil laws of Christendom barred daughters from sharing with their brothers in the father's patrimony. Besides, wives were deprived of any inheritance rights. These iniquitous laws survived till late in the last century 7/. Because of the fact that the Old Testament recognized no inheritance rights to them, widows were among the most vulnerable of the Jewish population. The male relatives who inherited all of a woman's deceased husband's estate were to provide for her from that estate. However, widows had no way to ensure this provision was carried out, and lived on the mercy of others. Therefore, widows were among the lowest classes in ancient Israel and widowhood was considered a symbol of great degradation (Isaiah 54:4). But the plight of a widow in the Biblical tradition extended even beyond her exclusion from her husband's property. According to Genesis 8/, a childless widow must marry her husband's brother, even if he is already married, so that he can produce offspring for his dead brother, thus ensuring his brother's name will not die out.
1 Gage, op. cit., p. 143
2.Epstein, op. Cit.121
3.Leila Badawi, "Islam", in Jean Holm and John Bowker, ed., Women in Religion (London: Pinter Publishers, 1994) p. 102.
4.Amir H. Siddiqi Studies in Islamic History (Karachi: Jamiyatul Falah Publications, 3rd edition, 1967) p. 138.
5. Epstein, op. cit., p. 121
6.Gage, op., p .142
7.Gage, op., cit.
8.Eugene Hillman, Polygamy Reconsidered: African Plural Marriage and the Christian Churches (New York: Orbis Books, 1975) p. 140. Eugene
"Then Judah said to Onan, 'Lie with your brother's wife and fulfill your duty to her as a brother-in-law to produce offspring for your brother' " (Genesis 38:8).
The widow's consent to this marriage is not required. The widow is treated as part of her deceased husband's property whose main function is to ensure her husband's posterity. This Biblical law is still practised in today's Israel 1/. A childless widow in Israel is bequeathed to her husband's brother. If the brother is too young to marry, she has to wait until he comes of age. Should the deceased husband's brother refuse to marry her, she is set free and can then marry any man of her choice. It is not an uncommon phenomenon in Israel that widows are subjected to blackmail by their brothers-in-law in order to gain their freedom. " (4:22).
Widows and divorced women were so looked down upon in the Biblical tradition that the high priest could not marry a widow, a divorced woman, or a prostitute:
"The woman he (the high priest) marries must be a virgin. He must not marry a widow, a divorced woman, or a woman defiled by prostitution, but only a virgin from his own people, so he will not defile his offspring among his people" (Lev. 21:13-15)
In India the condition of widows is not any better. About the plight of widow in Varanasi, Ritu Menon wrote in The Hindu (February 20,2000). “ Let us take widows of Varansi first. Kaushal Kishore Misra, spokes man of the Kashi Sanskriti Rakhsha Sanha rsh Samiti, has said that Water depicts Varansi as a “ cultural hell with widow’s brothels, debauched rich citizens, polluted Ganga, Pandits engaged in rationalizing every social evil, and silent gods and goddesses.” Well, what’s so surprising about that? It may be shocking, but every body knows about the desperate and miserable plight of widows---33 million of them in our twice – born country, whether in Banaras or Brnidavan or anywhere else. Can it be hidden?
Can any discussion of it be forbidden? Should we then except to be told that we cannot appose Sati, female genital mutilation (far more prevalent than any one is willing to admit) and every other inhuman “customary “ practice because they are part of somebody’s idea of “tradition”? Even more outrageous: are we supposed to defend “ debauched rich citizens “ and condone the rationalizations of pundits and godmen?
The widows of Mathura and Varanasi have nothing to look forward except death. After hours of Bhajan, the princely sum they earn is RS. 2… Wrapped in yellow cotton saris, How are they exploited? To quote Virinda Gopinath The Indian Express (Feb. 5): if it is not the tehsildar who refuses to fill their forms for pension, it’s the bank clerk who forgets their signature, or the landlord who takes funeral expenses before renting out the room. or the priest or householder who has sexually exploited them and kept them as cheap labour.” Here description of widows is equally pathetic:
Wrapped in yellowing cotton saris, in these elderly, frail women carry the crushing weight of widowhood: years of deprivation, exploitation, poverty and hunger. Abandoned by sons and daughters, fathers and brothers, even husbands, they flock to Kashi and Mathura, looking for shelter and solace. They arrive in trains and buses from far –flung Bengal Assam, Tripura, Manipur, Nepal and Bangladesh following their “ pandas and gurus” who bring them here.
What Surendra K.Datta Ray reveals?
1.Hazleton, op. cit., pp. 45-46.
The Asian Age (February 23) is equally disquieting: An estimated 3.5 million childless widows are traditionally shunned as doubly inauspicious because they have neither husband nor son. Once widows were burned alive on the husband’s funeral pyre.
That still happens occasionally in Rajasthan and in West Bengal, widows are more commonly turned out into the streets to fend for themselves. With the cropped head that is the sign of Widowhood, draped only in white cotton sari without colour or ornament, many of these women take refuge in place of pilgrimage alone the upper Ganges about 16,00 kilometers (1,000 miles) away. Some are paid the equivalent of 8 cents to chant for seven or eight hours a day in temples and Ashrams. Others are sucked into vice, including drug trafficking and prostitution.
The position of women thus is very unfortunate above we have observed above Islam has improved the position of women substantially.In the following pages we will discuss the salient features of the empowerment of women in Islam
To start with, Today people think that women are liberated in the West and that the women's liberation movement began in the 20th century. Actually, the women's liberation movement was not begun by women but was revealed by God to a man in the seventh century by the name of Muhammad (peace be upon him), who is known as the last Prophet of Islam. The Qur'an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.
I. HUMAN RIGHTSIslam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him - setting no limits on her moral progress. Also, Islam established a woman's equality in her humanity with men.
In the Qur'an, in the first verse of the chapter entitled "Women," God says, "O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it its mate and from them both have spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights) of one another, and towards the wombs (that bore you). Lo! Allah has been a Watcher over you." (4:1)
Since men and women both came from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religious believe) or then men would be evil also. Similarly, neither gender can be superior because it would be a contradiction of equality.
II. CIVIL RIGHTSIn Islam, a woman has the basic freedom of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur'an states: "There is no compulsion in religion. Right has been made distinct from error." (2:256)
Women are encouraged in Islam to contribute their opinions and ideas. There are many traditions of the Prophet (pbuh) which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.
A Muslim woman chooses her husband and keeps her name after marriage. A Muslim woman's testimony is valid in legal disputes. In fact, in areas in which women are more familiar, their evidence is conclusive.
III. SOCIAL RIGHTSThe Prophet (pbuh) said: "Seeking knowledge is a mandate for every Muslim (male and female)." This includes knowledge of the Qur'an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.
While maintenance of a home, providing support to her husband, and bearing, raising and teaching of children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.
Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either's neither effort nor its benefit. God will reward both sexes equally for the value of their work, though it may not necessarily be the same activity.
Concerning motherhood, the Prophet (pbuh) said: "Heaven lies under the feet of mothers." This implies that the success of a society can be traced to the mothers that raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.
IV. POLITICAL RIGHTSA right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example narrated in the Qur'an (60:12) is that Muhammad (pbuh) is told that when the believing women come to him and swear their allegiance to Islam, he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally, Islam does not forbid a woman from holding important positions in government. Abdur-Rahman Ibn Auf consulted many women before he recommended Uthman Ibn Affan to be the Caliph.
V. ECONOMIC RIGHTSThe Qur'an states: "By the creation of the male and female; Verily, (the ends) ye strive for are diverse." (92:3-4)
In these verses, God declares that He created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family; each member has different responsibilities. Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role. Therefore, women are given the right of financial support.
The Qur'an states: "Men are the maintainers of women because Allah has made some of them to excel others and because they spend of their wealth (for the support of women)." (4:34)
This guardianship and greater financial responsibility is given to men, requires that they provide women with not only monetary support but also physical protection and kind and respectful treatment.
The Muslim woman has the privilege to earn money, the right to own property, to enter into legal contracts and to manage all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings including her husband. The Qur'an states:
"And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others; to men is allotted what they earn, and to women, what they earn; but ask Allah of His bounty, for Allah hath full knowledge of all things." (4:32)
A woman inherits from her relatives. The Qur'an states: "For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave, whether it be little or much - an ordained share." (4:7)
VI. RIGHTS OF A WIFEThe Qur'an states: "And among His signs is that He created for you mates from among yourselves that you may live in tranquillity with them, and He has put love and mercy between you; Verily, in that are signs for people who reflect." (30:21)
Marriage is therefore not just a physical or emotional necessity, but in fact, a sign from God! It is a relationship of mutual rights and obligations based on divine guidance. God created men and women with complimentary natures, and in the Qur'an, He laid out a system of laws to support harmonious interaction between the sexes.
"...They are your garments and you are their garments." (2:187)
Clothing provides physical protection and covers the beauty and faults of the body. Likewise, a spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse.
To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife's rights is to receive mahr, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.
The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Qur'an states: "Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him." (65:7)
God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.
A wife's rights also extend beyond material needs. She has the right to kind treatment. The Prophet (pbuh) said: "The most perfect believers are the best in conduct. And the best of you are those who are best to their wives." God tells us He created mates and put love, mercy, and tranquillity between them.
Both men and women have a need for companionship and sexual needs, and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, temptation exists to seek it elsewhere.
VII. DUTIES OF A WIFEWith rights come responsibilities. Therefore, wives have certain obligations to their husbands. The Qur'an states: "The good women in the absence of their husbands guard their rights as Allah has enjoined upon them to be guarded." (4:34)
A wife is to keep her husband's secrets and protect their marital privacy. Issues of intimacy or faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.
A wife must also guard her husband's property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house that her husband dislikes nor incur any expenses of which her husband disapproves.
A Muslim woman must cooperate and coordinate with her husband. There cannot, however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.
VIII. CONCLUSIONThe Qur'an states: "And it becomes not a believing man or a believing women, when Allah and His Messenger (Muhammad) have decided on an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His Messenger, he verily goes astray in error manifest." (33:36)
The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today, even in the West. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.
WOMEN'S LIBERATION THROUGH ISLAM
Today people think that women are liberated in the West and that the women's liberation movement began in the 20th century. Actually, the women's liberation movement was not begun by women but was revealed by God to a man in the seventh century by the name of Muhammad (peace be upon him), who is known as the last Prophet of Islam. The Qur'an and the Traditions of the Prophet (Hadith or Sunnah) are the sources from which every Muslim woman derives her rights and duties.
I. HUMAN RIGHTSIslam, fourteen centuries ago, made women equally accountable to God in glorifying and worshipping Him - setting no limits on her moral progress. Also, Islam established a woman's equality in her humanity with men.
In the Qur'an, in the first verse of the chapter entitled "Women," God says, "O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it its mate and from them both have spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom you claim (your rights) of one another, and towards the wombs (that bore you). Lo! Allah has been a Watcher over you." (4:1)
Since men and women both came from the same essence, they are equal in their humanity. Women cannot be by nature evil (as some religious believe) or then men would be evil also. Similarly, neither gender can be superior because it would be a contradiction of equality.
II. CIVIL RIGHTSIn Islam, a woman has the basic freedom of choice and expression based on recognition of her individual personality. First, she is free to choose her religion. The Qur'an states: "There is no compulsion in religion. Right has been made distinct from error." (2:256)
Women are encouraged in Islam to contribute their opinions and ideas. There are many traditions of the Prophet (pbuh) which indicate women would pose questions directly to him and offer their opinions concerning religion, economics and social matters.
A Muslim woman chooses her husband and keeps her name after marriage. A Muslim woman's testimony is valid in legal disputes. In fact, in areas in which women are more familiar, their evidence is conclusive.
III. SOCIAL RIGHTSThe Prophet (pbuh) said: "Seeking knowledge is a mandate for every Muslim (male and female)." This includes knowledge of the Qur'an and the Hadith as well as other knowledge. Men and women both have the capacity for learning and understanding. Since it is also their obligation to promote good behavior and condemn bad behavior in all spheres of life, Muslim women must acquire the appropriate education to perform this duty in accordance with their own natural talents and interests.
While maintenance of a home, providing support to her husband, and bearing, raising and teaching of children are among the first and very highly regarded roles for a woman, if she has the skills to work outside the home for the good of the community, she may do so as long as her family obligations are met.
Islam recognizes and fosters the natural differences between men and women despite their equality. Some types of work are more suitable for men and other types for women. This in no way diminishes either's neither effort nor its benefit. God will reward both sexes equally for the value of their work, though it may not necessarily be the same activity.
Concerning motherhood, the Prophet (pbuh) said: "Heaven lies under the feet of mothers." This implies that the success of a society can be traced to the mothers that raised it. The first and greatest influence on a person comes from the sense of security, affection, and training received from the mother. Therefore, a woman having children must be educated and conscientious in order to be a skillful parent.
IV. POLITICAL RIGHTSA right given to Muslim women by God 1400 years ago is the right to vote. On any public matter, a woman may voice her opinion and participate in politics. One example, narrated in the Qur'an (60:12), is that Muhammad (pbuh) is told that when the believing women come to him and swear their allegiance to Islam, he must accept their oath. This established the right of women to select their leader and publicly declare so. Finally, Islam does not forbid a woman from holding important positions in government. Abdur-Rahman Ibn Auf consulted many women before he recommended Uthman Ibn Affan to be the Caliph.
V. ECONOMIC RIGHTSThe Qur'an states: "By the creation of the male and female; Verily, (the ends) ye strive for are diverse." (92:3-4)
In these verses, God declares that He created men and women to be different, with unique roles, functions and skills. As in society, where there is a division of labor, so too in a family; each member has different responsibilities. Generally, Islam upholds that women are entrusted with the nurturing role, and men, with the guardian role. Therefore, women are given the right of financial support.
The Qur'an states: "Men are the maintainers of women because Allah has made some of them to excel others and because they spend of their wealth (for the support of women)." (4:34)
This guardianship and greater financial responsibility is given to men, requires that they provide women with not only monetary support but also physical protection and kind and respectful treatment.
The Muslim woman has the privilege to earn money, the right to own property, to enter into legal contracts and to manage all of her assets in any way she pleases. She can run her own business and no one has any claim on her earnings including her husband. The Qur'an states:
"And in no wise covet those things in which Allah hath bestowed His gifts more freely on some of you than on others; to men is allotted what they earn, and to women, what they earn; but ask Allah of His bounty, for Allah hath full knowledge of all things." (4:32)
A woman inherits from her relatives. The Qur'an states: "For men there is a share in what parents and relatives leave, and for women there is a share of what parents and relatives leave, whether it be little or much - an ordained share." (4:7)
VI. RIGHTS OF A WIFEThe Qur'an states: "And among His signs is that He created for you mates from among yourselves that you may live in tranquillity with them, and He has put love and mercy between you; Verily, in that are signs for people who reflect." (30:21)
Marriage is therefore not just a physical or emotional necessity, but in fact, a sign from God! It is a relationship of mutual rights and obligations based on divine guidance. God created men and women with complimentary natures, and in the Qur'an, He laid out a system of laws to support harmonious interaction between the sexes.
"...They are your garments and you are their garments." (2:187)
Clothing provides physical protection and covers the beauty and faults of the body. Likewise, a spouse is viewed this way. Each protects the other and hides the faults and compliments the characteristics of the spouse.
To foster the love and security that comes with marriage, Muslim wives have various rights. The first of the wife's rights is to receive mahr, a gift from the husband, which is part of the marriage contract and required for the legality of the marriage.
The second right of a wife is maintenance. Despite any wealth she may have, her husband is obligated to provide her with food, shelter and clothing. He is not forced, however, to spend beyond his capability and his wife is not entitled to make unreasonable demands. The Qur'an states: "Let the man of means spend according to his means, and the man whose resources are restricted, let him spend according to what Allah has given him. Allah puts no burden on any person beyond what He has given him." (65:7)
God tells us men are guardians over women and are afforded the leadership in the family. His responsibility for obeying God extends to guiding his family to obey God at all times.
A wife's rights also extend beyond material needs. She has the right to kind treatment. The Prophet (pbuh) said: "The most perfect believers are the best in conduct. And the best of you are those who are best to their wives." God tells us He created mates and put love, mercy, and tranquillity between them.
Both men and women have a need for companionship and sexual needs, and marriage is designed to fulfill those needs. For one spouse to deny this satisfaction to the other, temptation exists to seek it elsewhere.
VII. DUTIES OF A WIFEWith rights come responsibilities. Therefore, wives have certain obligations to their husbands. The Qur'an states: "The good women in the absence of their husbands guard their rights as Allah has enjoined upon them to be guarded." (4:34)
A wife is to keep her husband's secrets and protect their marital privacy. Issues of intimacy or faults of his that would dishonor him, are not to be shared by the wife, just as he is expected to guard her honor.
A wife must also guard her husband's property. She must safeguard his home and possessions, to the best of her ability, from theft or damage. She should manage the household affairs wisely so as to prevent loss or waste. She should not allow anyone to enter the house that her husband dislikes nor incur any expenses of which her husband disapproves.
A Muslim woman must cooperate and coordinate with her husband. There cannot, however, be cooperation with a man who is disobedient to God. She should not fulfill his requests if he wants her to do something unlawful. A husband also should not take advantage of his wife, but be considerate of her needs and happiness.
VIII. CONCLUSIONThe Qur'an states: "And it becomes not a believing man or a believing women, when Allah and His Messenger (Muhammad) have decided on an affair (for them), that they should (after that) claim any say in their affair; and whoso is rebellious to Allah and His Messenger, he verily goes astray in error manifest." (33:36)
The Muslim woman was given a role, duties and rights 1400 years ago that most women do not enjoy today, even in the West. These are from God and are designed to keep balance in society; what may seem unjust or missing in one place is compensated for or explained in another place. Islam is a complete way of life.
Mary Ali and Anjum Ali
(published by The Institute of Islamic Information and Education (III&E) and reproduced with permission)The Institute of Islamic Information and Education (III&E) is dedicated to the cause of Islam in North America through striving to elevate the image of Islam and Muslims by providing the correct information about Islamic beliefs, history and civilization from the authentic sources. Enquiries are welcome.
Islam-on-the-Phone (312) 777-0767 Ask for a list of questions and codes.
For more information please contact: The Institute of Islamic Information and Education P.O. Box 41129 Chicago, IL 60641-0129 U.S.A. Tel. (312) 777-7443, Fax. (312) 777-7199
About Islam and Muslims
Sunday, August 17, 2008
MISCELENEOUS PUBLICATIONS
B. Published Articles, Papers and Reviews:
Articles Published in the Wular College Magazine, Sopore, Kashmir.
1978 Morality and Poetry (Urdu)
1978 The Role of Poetry (Urdu)
Articles Published in Tarjaman-ul-Haq, Srinagar (Since 1978)
A- (a) Maqalat (Articles) of Sayyid Jamaluddin Afghani (Translated from Arabic):
i. ‘Aqida Qada wa Dadr’ (Freedom and Dterminism)
ii. Al-Jins-Siya wa Diyanat al-Islamia (Nationalism and Islam)
iii. Imtihan-ul-Momineen (Trials of the Believers).
iv. Inhitatul Muslimeen wa sakuneehim (The Decadence and downfall of Muslims)
v. Al-Jubun (Cowaride)
vi. Al-Tagayur (the Divine tradition with regard to rise and fall of nations)
vii. Al-Asbiate (Religious Adherence)
B- (i ‘Nazooli-Quran wa Hifazate-Quran’ (Revelation and preservation of the Quran)
iii- ‘Iman-Shrik and Tauhid’ (Belief; polytheism and unity of God)
iv- ‘Nafaqh ki Haqeeqat’ (What is Hypocrisy)
v- ‘Communism ki Sahih Naiveyat’ (Communism and Religion)
vi- ‘Madhab aur Science’ (Religion and Science)
vii- ‘Tasavur Akhrat’ (The Life after death)
viii- ‘Hijrat ka Falsafa’ (Philosophy of Hijrat)
ix- ‘Modern Makers of Civilization’
x- ‘The Rise and Fall of Nations and Divine Tradition’.
Article Published in weekly Ham Kadam, Aligarh
1981 The Rights of Animals in Islam (Urdu)
Articles Published in the daily Aftab, Srinagar, Kashmir
i. The tragedy of Humanity (Urdu)
ii. Need of the Times (Urdu)
iii. The background of Iqbal’s Concept of Khudi.
Articles Published in the Fortnightly Ahtisab Aligarh
1985 Religious resurgence and Ulama-Intellectual Relationship.
1985 The need for acquisition of Religious Knowledge.
Articles Published in the monthly Al -Hasanat Rampur, U.P.
1981 Translation of Aljuban (Jamalludin Afghani) into Urdu from Arabic.
Article Published in the College Magazine, Warmul, Baramulla College, Kashmir.
1986 Philosophy and Islam (Urdu)
Articles Published in the ‘Al-Rashad’, Azamgarh, U.P.
1982 The elements of the Character building in the poetry of Iqbal, (Urdu)
1983 Philosophy of Hijrat in Islam (Urdu)
1984 The concept of Hijrat in Islam (Urdu)
1985 Human Nature – According to Religion and Philosophy (Urdu)
Articles Published in the Monthly ‘Zikra’, Rampur, U.P. (India)
1984-85 ‘The Concept of Amir and Mamoorin’ (Urdu)
Articles Published in the monthly Islamic Movement, Delhi
1982 The Philosophy of Ibtillah in Islam (Translation from Arabic al-Dawah Egypt)
1983 Islam and Youth
1986 Philosophy of Fasting in Islam
Articles Published in the Radiance Delhi
1987 Islamic Revolutionary thought and Orientalism (English)
1988 ‘Marxism and Islam (English)
1999 Secularism and Religion
D-The Daily Greater Kashmir Srinagar (Friday Supplement Editor)
May 8, 1998
Special Ashura Issue
May 1, 1998
The Quran Illustrated “BISMILLAH”
The Hadith Illustrated “Hadith-e-Jabrial”
May 8, 1998
Ahl-e-Bayat (R.A) in the Light of Quran and Hadith
May 15, 1998
1. The Quran Illustrated
2. The Hadith Illustrated
The Doctrine of Tawhid in Islam
May 22, 1998
The Quran Illustrated, The Tafsir of Fatihia (opening)”
The Hadith Illustrated “Hadith-I-Jabriel).”
June 5, 1998
The Quran Illustrated “What the term Allah signifies”
The Hadith Illustrated “what is Iman”
June 12, 1998
The Quran Illustrated “What the term Allah signifies”
The Hadith Illustrated “what is Iman”.
From Judaism to Zionism-I
June, 1998
The Quran Illustrated “Allah is Allah”
The Hadith Illustrated “Belief is Knowledge”.
From Judaism to Zionism-II
June 26, 1998
The Quran Illustrated “Concept of Allah" in Religion.
The Hadith Illustrated “Islam and Iman” two key terms.
July 9, 1998, Milad Special
The Quran Illustrated “Reverence that Believers owe to the prophet”
The Hadith Illustrated “Salutations upon the Prophet (SAW)”.
The Daily Kashmir Monitor Srinagar (Friday Supplement)
7.1.2000
Islamic Ethos and Blind Following (Editorial)
17.12.1999
Invitation to Islam and not Conversion? (Editorial)
17.3.2000
Ibrahim (A.S) – The Ideal Character (Editorial)
21.1.2000
Reverence to the Prophet (SAW) – Article
17.3.2000
Following the Tradition of Ibrahim (Editorial)
14.1.2000
Reverence to the Prophet (SAW)
14.1.2000
Islamic Studies in Kashmir (Editorial)
21.1.2000
Shaikh Abul Hasan Ali Nadvi (Editorial)
17.12.1999
Ramadan – The Spring of Piety (Article)
Oct 1, 1999
Marriage or mad-race (Editorial)
Oct. 29, 1999
Sheikh Nasiruddin Albani (Editorial)
Nov. 1999
Islam, Environment Friendly Religion (Editorial),
Position of Women in Islam.
Feb. 2000
Peace and Harmony – an Islamic Perspective (Article)
March 3, 2000
Lessons from Kerala – A study of Muslim educational Institutions (Article)
March 13, 2000
Shah-I-Hamadan (RA) Editorial
March 24, 2000
How to Invite People to Islam (Article)
Oct 4-10, 1998
Sheikh Noor ud-Din, Kashmir Images Srinagar
Nov 26, 1999
Institution of Marriage in Islam (Editorial)
Feb 18, 2000
My Conversion to Islam – a miracle (An interview with Kamla Surraya)
Nov 12, 1999
Markez-I-Noor (Editorial);
Relation between Adam’s Vicegerency and knowledge (article)
Dec 3, 1999
Who is a Mujtahid (Editorial)
Education of Muslim Women in India (Article)
Dec 10, 1999
Muslims and Mundane Sciences (Article)
Oct 15, 1999
Old Age Problem and Islam (Editorial)
Concept of Education in Islam (Article)
June, 2000
Accepted research paper by Hamdard Islamicus, Pakistan for publication on Ghazzali and his Critiques.
July 7, 1998
Birth of the Prophet Mohammad (Special Issue) The Greater Kashmir
March 11, 1999
Selected for UGC sponsored 3-week vistorship to the Centre of Advance studies History Department, AMU, Aligarh.
May 16, 1999
Paper accepted for the International Seminar on “Mullah Sadra”, Tehran University, Iran.
May 16, 2000
Appointed as subject expert for the selection of Principal of Madinatul Ulum, Muslim Awqaf Trust, Srinagar.
June 1999
Appointed VC’s nominee for the Viva-voce of Dr. Sami Jan, Research Scholar of Iqbal Institute, Kashmir University, Srinagar.
April, 2000
Presented a research paper on Iqbal’s Concept of Time and Hadith-i-Dahar, in a Seminar, organized by Iqbal Institute, Kashmir University.
June 7, 2000
Presented a Research paper on Iqbal’s theory of Prophethood and Muslim Philosophers, in a Serati-I-Nabi Seminar, Iqbal Institute, Kashmir University.
June 21, 2000
Presented a research paper on the Prophet in the light of Quran in a Seminar organized by Islamic Studies Department, Kashmir University.
June 8, 2000
Conducted an Inter-college Sirat-Quiz, organized by Iqbal Institute.
May, 2000
Published a research paper on birth control and Islam in New Hope, Srinagar – a monthly journal.
April 10, 2000
Lecture on “Unani Medicine and Ibn Sina” in Reorientation, CCRUM University of Kashmir.
April – May, 2000
Five Programmes on Ethical Teachings of the Islam in Subh-Gahi programme, Radio Kashmir, Srinagar.
June 1, 1998
Interview published in the Monthly Mahjubah – Iran
B. Published Articles, Papers and Reviews:
Articles Published in the Wular College Magazine, Sopore, Kashmir.
1978 Morality and Poetry (Urdu)
1978 The Role of Poetry (Urdu)
Articles Published in Tarjaman-ul-Haq, Srinagar (Since 1978)
A- (a) Maqalat (Articles) of Sayyid Jamaluddin Afghani (Translated from Arabic):
i. ‘Aqida Qada wa Dadr’ (Freedom and Dterminism)
ii. Al-Jins-Siya wa Diyanat al-Islamia (Nationalism and Islam)
iii. Imtihan-ul-Momineen (Trials of the Believers).
iv. Inhitatul Muslimeen wa sakuneehim (The Decadence and downfall of Muslims)
v. Al-Jubun (Cowaride)
vi. Al-Tagayur (the Divine tradition with regard to rise and fall of nations)
vii. Al-Asbiate (Religious Adherence)
B- (i ‘Nazooli-Quran wa Hifazate-Quran’ (Revelation and preservation of the Quran)
iii- ‘Iman-Shrik and Tauhid’ (Belief; polytheism and unity of God)
iv- ‘Nafaqh ki Haqeeqat’ (What is Hypocrisy)
v- ‘Communism ki Sahih Naiveyat’ (Communism and Religion)
vi- ‘Madhab aur Science’ (Religion and Science)
vii- ‘Tasavur Akhrat’ (The Life after death)
viii- ‘Hijrat ka Falsafa’ (Philosophy of Hijrat)
ix- ‘Modern Makers of Civilization’
x- ‘The Rise and Fall of Nations and Divine Tradition’.
Article Published in weekly Ham Kadam, Aligarh
1981 The Rights of Animals in Islam (Urdu)
Articles Published in the daily Aftab, Srinagar, Kashmir
i. The tragedy of Humanity (Urdu)
ii. Need of the Times (Urdu)
iii. The background of Iqbal’s Concept of Khudi.
Articles Published in the Fortnightly Ahtisab Aligarh
1985 Religious resurgence and Ulama-Intellectual Relationship.
1985 The need for acquisition of Religious Knowledge.
Articles Published in the monthly Al -Hasanat Rampur, U.P.
1981 Translation of Aljuban (Jamalludin Afghani) into Urdu from Arabic.
Article Published in the College Magazine, Warmul, Baramulla College, Kashmir.
1986 Philosophy and Islam (Urdu)
Articles Published in the ‘Al-Rashad’, Azamgarh, U.P.
1982 The elements of the Character building in the poetry of Iqbal, (Urdu)
1983 Philosophy of Hijrat in Islam (Urdu)
1984 The concept of Hijrat in Islam (Urdu)
1985 Human Nature – According to Religion and Philosophy (Urdu)
Articles Published in the Monthly ‘Zikra’, Rampur, U.P. (India)
1984-85 ‘The Concept of Amir and Mamoorin’ (Urdu)
Articles Published in the monthly Islamic Movement, Delhi
1982 The Philosophy of Ibtillah in Islam (Translation from Arabic al-Dawah Egypt)
1983 Islam and Youth
1986 Philosophy of Fasting in Islam
Articles Published in the Radiance Delhi
1987 Islamic Revolutionary thought and Orientalism (English)
1988 ‘Marxism and Islam (English)
1999 Secularism and Religion
D-The Daily Greater Kashmir Srinagar (Friday Supplement Editor)
May 8, 1998
Special Ashura Issue
May 1, 1998
The Quran Illustrated “BISMILLAH”
The Hadith Illustrated “Hadith-e-Jabrial”
May 8, 1998
Ahl-e-Bayat (R.A) in the Light of Quran and Hadith
May 15, 1998
1. The Quran Illustrated
2. The Hadith Illustrated
The Doctrine of Tawhid in Islam
May 22, 1998
The Quran Illustrated, The Tafsir of Fatihia (opening)”
The Hadith Illustrated “Hadith-I-Jabriel).”
June 5, 1998
The Quran Illustrated “What the term Allah signifies”
The Hadith Illustrated “what is Iman”
June 12, 1998
The Quran Illustrated “What the term Allah signifies”
The Hadith Illustrated “what is Iman”.
From Judaism to Zionism-I
June, 1998
The Quran Illustrated “Allah is Allah”
The Hadith Illustrated “Belief is Knowledge”.
From Judaism to Zionism-II
June 26, 1998
The Quran Illustrated “Concept of Allah" in Religion.
The Hadith Illustrated “Islam and Iman” two key terms.
July 9, 1998, Milad Special
The Quran Illustrated “Reverence that Believers owe to the prophet”
The Hadith Illustrated “Salutations upon the Prophet (SAW)”.
The Daily Kashmir Monitor Srinagar (Friday Supplement)
7.1.2000
Islamic Ethos and Blind Following (Editorial)
17.12.1999
Invitation to Islam and not Conversion? (Editorial)
17.3.2000
Ibrahim (A.S) – The Ideal Character (Editorial)
21.1.2000
Reverence to the Prophet (SAW) – Article
17.3.2000
Following the Tradition of Ibrahim (Editorial)
14.1.2000
Reverence to the Prophet (SAW)
14.1.2000
Islamic Studies in Kashmir (Editorial)
21.1.2000
Shaikh Abul Hasan Ali Nadvi (Editorial)
17.12.1999
Ramadan – The Spring of Piety (Article)
Oct 1, 1999
Marriage or mad-race (Editorial)
Oct. 29, 1999
Sheikh Nasiruddin Albani (Editorial)
Nov. 1999
Islam, Environment Friendly Religion (Editorial),
Position of Women in Islam.
Feb. 2000
Peace and Harmony – an Islamic Perspective (Article)
March 3, 2000
Lessons from Kerala – A study of Muslim educational Institutions (Article)
March 13, 2000
Shah-I-Hamadan (RA) Editorial
March 24, 2000
How to Invite People to Islam (Article)
Oct 4-10, 1998
Sheikh Noor ud-Din, Kashmir Images Srinagar
Nov 26, 1999
Institution of Marriage in Islam (Editorial)
Feb 18, 2000
My Conversion to Islam – a miracle (An interview with Kamla Surraya)
Nov 12, 1999
Markez-I-Noor (Editorial);
Relation between Adam’s Vicegerency and knowledge (article)
Dec 3, 1999
Who is a Mujtahid (Editorial)
Education of Muslim Women in India (Article)
Dec 10, 1999
Muslims and Mundane Sciences (Article)
Oct 15, 1999
Old Age Problem and Islam (Editorial)
Concept of Education in Islam (Article)
June, 2000
Accepted research paper by Hamdard Islamicus, Pakistan for publication on Ghazzali and his Critiques.
July 7, 1998
Birth of the Prophet Mohammad (Special Issue) The Greater Kashmir
March 11, 1999
Selected for UGC sponsored 3-week vistorship to the Centre of Advance studies History Department, AMU, Aligarh.
May 16, 1999
Paper accepted for the International Seminar on “Mullah Sadra”, Tehran University, Iran.
May 16, 2000
Appointed as subject expert for the selection of Principal of Madinatul Ulum, Muslim Awqaf Trust, Srinagar.
June 1999
Appointed VC’s nominee for the Viva-voce of Dr. Sami Jan, Research Scholar of Iqbal Institute, Kashmir University, Srinagar.
April, 2000
Presented a research paper on Iqbal’s Concept of Time and Hadith-i-Dahar, in a Seminar, organized by Iqbal Institute, Kashmir University.
June 7, 2000
Presented a Research paper on Iqbal’s theory of Prophethood and Muslim Philosophers, in a Serati-I-Nabi Seminar, Iqbal Institute, Kashmir University.
June 21, 2000
Presented a research paper on the Prophet in the light of Quran in a Seminar organized by Islamic Studies Department, Kashmir University.
June 8, 2000
Conducted an Inter-college Sirat-Quiz, organized by Iqbal Institute.
May, 2000
Published a research paper on birth control and Islam in New Hope, Srinagar – a monthly journal.
April 10, 2000
Lecture on “Unani Medicine and Ibn Sina” in Reorientation, CCRUM University of Kashmir.
April – May, 2000
Five Programmes on Ethical Teachings of the Islam in Subh-Gahi programme, Radio Kashmir, Srinagar.
June 1, 1998
Interview published in the Monthly Mahjubah – Iran
Saturday, April 19, 2008
PUBLICATIONS
Books and Translations
1976
Maulana Maududi & Youth
Publishing Academy Srinagar
1985
of ‘Hijrat’ in Islam (Urdu)
Maktaba Huda Deoband U.P. India
1989
Revised 2nd Edition “The Philosophy of ‘Hijrat’ in Islam” (Urdu)
Classic Arts Delhi
Islamic History
225
1996
English Edition “The concept of Hijrat’ in Islam”as Hijrah –A Turning Point in Islamic Movement
Adam Publications, Delhi
Islamic History
200
1987
Assam From Agitation to Accord
Genuine Publications New Delhi
Islam in India and Indian Muslims,Reffered as source book on Assam in Encyclopaedia Britanica,on line
175
1989
Islamic Ideology (Urdu)
Classic Arts Delhi
Islamic Studies
130
1990
Tareekh-e-Nazool-I-Quran
Classic Arts Delhi
Quranic Studies
60
2003
‘Afkar-I-Taza’ (A selection of Jamaluddin Afghani’s Maqalat, translated into Urdu)
J&K publishers ,Srinagar
Islamic Studies
150
1991
Some Aspects of Islamic Thought
Sayem Publications, Kashmir
Islamic Studies
200
1991
‘Kashmir ore Iqbal’
Sayem Publications, Kashmir
Islamic Studies
33
1994
‘Harf-i-Aakhir’ Translation of Ibn Rushd’s ‘Fasl-al-Maqal’.
Dar-ul Fikir Kashmir
Islamic Studies & Muslim Philosophy
60
2000
Al-Ghazzali & Western Thought
Adam Publications, Delhi
Islamic Philosophy
200
2006
Under -publication
‘Islamic Beliefs and Ideals’ (Urdu)
(under publication)
Amicus Publishers, Kashmir
Asool-I-Din ,Islamic Studies
350
1997
Muslim Philosophy and Science
Cosmos Computers and Publications Kashmir
Islamic-Philosophy
500
2001
Muslim philosophy ,science and Mysticism(second revised edition)
Sarup Publishers, Delhi
Muslim philosophy
(Reviewed by Prof. Yaseen Qadri,Prof. Agha Ashraf, Prof. M .I Khan,Dr.M H Zaffar,and Dr. Hayat Aamir in a book release function ,14th, July 1998,and S Mukhtar in Kashmir Times ,Jammu,1999)
350
2002
Emerging from Darkness-The Impact of Ghazzali on Western Philosophers
Sarup Publishers, Delhi
Islamic Philosophy
(Reviewed by Dr. Badruddin Bhat ,GreaterKashmir,Augst,03) Referred as source book on Ghazzali in Encyclopaedia Britanica,on line
400
2003
‘World Religions’ and Islam –A Critical study! (Ed. With introduction) – Two Volumes
Sarup Publishers, Delhi
Comparative Religion
550
2006
Intellectual Legacy of Ibn Taimiyah
(under publication)
Ibn Taimiyah Academy for Research,Srinagar
Islamic Thought
200
2002
Edited and introduced Kashmir under the Sultans
by Prof.Mohibbul Hassan
Sheikh Usman and Sons, Srinagar
Kashmir History
400
2002
A Critical study of Reconstruction of Religious Thought in Islam by Dr.Iqbal(Urdu)
Iqbal Institute ,University of Kashmir,Srinagar
Muslim Thought
(Reviewed by Prof. V.N Datta,Islam &Modern Age, New Delhi,2005
in The Tribune,June,02, Prof. Qadus Javid in Bazyaft, Urdu Dept.Kashmir University,Rashid Afaque Greater Kashmirr,Dec,2002 )
Literature
300
2002
Adai Izhar Ki Tammana(poetical collection in Urdu)
Aamina Sayem,Publications Srinagar
(Reviewed By Prof. N Datta in The Tribune, July 2003,and R K Bharati in Kashmir Times,May,03 ,Tariq Kabli,Greater Kashmir,Jan,02,
The Monthly Maarif ,Azamgarh,2006)
300
2003
Translation of Fasl al Maqal of Ibn Rushd (Averroes) as Attitude of Islam towards philosophy and science
(From Arabic into English with annotated notes and detailed introduction)
Sarup and Sons
New Delhi
Philosophy and science in Islam
350
2003
The Quran Illustrated,
Quranic sciences and commentary of Bismillah
Ashraf Book Center ,Srinagar
Quranic studies
200
2006
Sarmai –I-Hayat
(collection of Essays on Ethics and moral teachings )
(under publication)
J&K publishers ,Srinagar
Ethics
100
2006
Nigarshat (collection of literary essays )
(under publication)
Vanguard Publications ,Srinagar
Literature
300
2003
The Role of Syed Ali Hamadani in the promotion of Arts and Crafts in Kashmir in
Ali Hamadani -----Life and Achievements, edited Prof. Wasim Shah
Kanishka Publishers
Delhi
Islamic Studies
400
2007
Challenges to Religions and Islam (,A study of Muslim
Movements ,Personalities,trends and issues)
(under publication)
Sarup and Sons
New Delhi
Islam, West and Religions
1600,3 volumes
Research papers and Articles
1984
A Comparative Study of Methods of Doubt of Ghazzali & Descartes
Quest for News Science, A book published by Center for Studies on Islamic Sciences, Aligarh.
1987
Al-Ghazzali’s Method of Doubt
Accepted for a Mansuel Publication, London Issues in Islamic Science. Edited by Prof. Munawwar Anees.
1984
Islamic Revolutionary Thought and Orientalism (Study of Khomeini, Ali Shariati & Syed Qutb)
Journal of Islamic Studies Society, Aligarh Muslim University, Aligarh.
1984
Dr. Noor u-Nabi
The Monthly Burhan, New Delhi.
1987
Kashmir Aur Iqbal
Iqbal Magazine, Aligarh Muslim University.
1988
Assam Muslims
The Weekly Takbeer Lahore
1988
‘Descartes Method and Sources of Knowledge with special reference to Ghazzali’s approach to philosophy’.
Islam and Modern Age, Jamia Millia Islamia, New Delhi.
1988
Religious Identity in an Increasingly Secular Society
A world council of Churches Geneva Publication on Multi Religious Dialogue, Edited by Keneth Kracknell, Geneva.
1989
‘Philosophical Colloquy at Lucknow’
Islam and Modern Age, Jamia Millia Islamia, New Delhi.
1989
Ethics in Islam
American Journal of Islamic Social Sciences, New York, U.S.A.
1993
Religion and Secularism, Some Theoretical Issues’
Journal of Religion and Law Review, I.O.S, New Delhi.
1994
Iqbal’s Concept of Ego
Kashmir University Publication DSW, Kashmir University
1994
Iqbal’s Sources of Inspiration
Iqbal Studies, Iqbal Institute Kashmir University.
1994
Ali Shariati’s Critique of Existentialism
Iqbal Studies, Iqbal Institute, Kashmir University.
1995
Al-Ghazzali’s Skepticism, A prelude to his theory of Knowledge
Journal of Centre for Central Asian Studies, Kashmir University.
1996
Syed Ali Hamadani and Tawhid
Dean Students Welfare Office Publication, University of Kashmir.
1996
Sistan’s Transition to Islam
Baluchistan and Sistan University, Iran Publication.
1997
Social Philosophy of Dr. Ali Shariati
Danish, Department of Persian, University of Kashmir
1997
Critical Analysis of the Review Books on Iqbal’s Reconstruction of Religious Thought in Islam.
Iqbal Studies, Iqbal Institute, University of Kashmir.
2000
Al-Farabi’s Philosophy
Studies on Central Asia, published by CCAS, University of Kashmir.
2000
Islam in Sistan
Indian History Congress Proceedings volume, 1999, Aligarh.
1999
A Tour to the land of Rustam - Sistan
Danish, Department of Persian, University of Kashmir.
2000
Nizamiyah Madrasas
Danish, Department of Persian, University of Kashmir.
2000
Educational Development of Al-Ghazzali
Insight, Department of Education, Journal, University of Kashmir.
May, 2000
Birth Control and Islam, a balanced view point,
The Monthly “The New Hope”, Srinagar.
Dec. 24, 1998
“Dynamism of Dissent in Philosophical perspective with reference to Ghazzali and Ibn Rushd”
Presented a paper entitled in an International Seminar organized by the Department of Philosophy, AMU, Aligarh.
October 2000
Imam-Ghazzali and Sir Syed Ahmad Khan.
The Monthly Tahzibul Ikhlaq, AMU Aligarh.
1999
Ghalib ka Mahooliyati Sha’oor
Tasalsul, Journal of Urdu Department Jammu.
2001
2002
2003
2002
Rational Sciences in India
Ghazzali’s approach to philosophy and Natural Sciences
Woman between Religions and Feminism
Islam and Modern Age, New Delhi
Hamdard Islamicus,Pakistan
Adult Education publication ,university of Kashmir Srinagar
Mullah Sadra Ghazali and Ibn Sina
Digest Center for Central Asian Studies, university of Kashmir
2003
Medical Contribution of Ibn Sina
Islam and Modern Age ,New Delhi
2003
Islam Allows Religious Freedom
World Fellowship of Inter-Religious Councils publication,Kerala
2003
The Religious Status of Poetry in Islam
Gulala,University Magazine , university of Kashmir Srinagar
2003
Ibn Taimiyah’s critique to Greek Logical categories
Insight Islamicus,Rresearch Journal of Islamic studies ,
university of Kashmir Srinagar
2004
Islamic view point on Religious freedom
World Forum of Inter Religious-Councils,Kerala
2005
The Background of The Maktubat of Shaikh Ahmad Sarhindi
Pakistan Historical Review
Karachi
2005
The Religious Philosophy of Shah Wali Allah Dehalavi
Accepted for Govt.of India Ministry of Culture and History publication under Religions of India project
2005
Rationality and Philosophy In Medieval India
------- do-------------------
2005
Inter religious Dialogue and Islam
Islam and Modern Age ,New Delhi (Urdu)
2006
Ghazzali and Sir Syed
Tahdibul al Ikhlaq,Aligarh
1976
Maulana Maududi & Youth
Publishing Academy Srinagar
1985
of ‘Hijrat’ in Islam (Urdu)
Maktaba Huda Deoband U.P. India
1989
Revised 2nd Edition “The Philosophy of ‘Hijrat’ in Islam” (Urdu)
Classic Arts Delhi
Islamic History
225
1996
English Edition “The concept of Hijrat’ in Islam”as Hijrah –A Turning Point in Islamic Movement
Adam Publications, Delhi
Islamic History
200
1987
Assam From Agitation to Accord
Genuine Publications New Delhi
Islam in India and Indian Muslims,Reffered as source book on Assam in Encyclopaedia Britanica,on line
175
1989
Islamic Ideology (Urdu)
Classic Arts Delhi
Islamic Studies
130
1990
Tareekh-e-Nazool-I-Quran
Classic Arts Delhi
Quranic Studies
60
2003
‘Afkar-I-Taza’ (A selection of Jamaluddin Afghani’s Maqalat, translated into Urdu)
J&K publishers ,Srinagar
Islamic Studies
150
1991
Some Aspects of Islamic Thought
Sayem Publications, Kashmir
Islamic Studies
200
1991
‘Kashmir ore Iqbal’
Sayem Publications, Kashmir
Islamic Studies
33
1994
‘Harf-i-Aakhir’ Translation of Ibn Rushd’s ‘Fasl-al-Maqal’.
Dar-ul Fikir Kashmir
Islamic Studies & Muslim Philosophy
60
2000
Al-Ghazzali & Western Thought
Adam Publications, Delhi
Islamic Philosophy
200
2006
Under -publication
‘Islamic Beliefs and Ideals’ (Urdu)
(under publication)
Amicus Publishers, Kashmir
Asool-I-Din ,Islamic Studies
350
1997
Muslim Philosophy and Science
Cosmos Computers and Publications Kashmir
Islamic-Philosophy
500
2001
Muslim philosophy ,science and Mysticism(second revised edition)
Sarup Publishers, Delhi
Muslim philosophy
(Reviewed by Prof. Yaseen Qadri,Prof. Agha Ashraf, Prof. M .I Khan,Dr.M H Zaffar,and Dr. Hayat Aamir in a book release function ,14th, July 1998,and S Mukhtar in Kashmir Times ,Jammu,1999)
350
2002
Emerging from Darkness-The Impact of Ghazzali on Western Philosophers
Sarup Publishers, Delhi
Islamic Philosophy
(Reviewed by Dr. Badruddin Bhat ,GreaterKashmir,Augst,03) Referred as source book on Ghazzali in Encyclopaedia Britanica,on line
400
2003
‘World Religions’ and Islam –A Critical study! (Ed. With introduction) – Two Volumes
Sarup Publishers, Delhi
Comparative Religion
550
2006
Intellectual Legacy of Ibn Taimiyah
(under publication)
Ibn Taimiyah Academy for Research,Srinagar
Islamic Thought
200
2002
Edited and introduced Kashmir under the Sultans
by Prof.Mohibbul Hassan
Sheikh Usman and Sons, Srinagar
Kashmir History
400
2002
A Critical study of Reconstruction of Religious Thought in Islam by Dr.Iqbal(Urdu)
Iqbal Institute ,University of Kashmir,Srinagar
Muslim Thought
(Reviewed by Prof. V.N Datta,Islam &Modern Age, New Delhi,2005
in The Tribune,June,02, Prof. Qadus Javid in Bazyaft, Urdu Dept.Kashmir University,Rashid Afaque Greater Kashmirr,Dec,2002 )
Literature
300
2002
Adai Izhar Ki Tammana(poetical collection in Urdu)
Aamina Sayem,Publications Srinagar
(Reviewed By Prof. N Datta in The Tribune, July 2003,and R K Bharati in Kashmir Times,May,03 ,Tariq Kabli,Greater Kashmir,Jan,02,
The Monthly Maarif ,Azamgarh,2006)
300
2003
Translation of Fasl al Maqal of Ibn Rushd (Averroes) as Attitude of Islam towards philosophy and science
(From Arabic into English with annotated notes and detailed introduction)
Sarup and Sons
New Delhi
Philosophy and science in Islam
350
2003
The Quran Illustrated,
Quranic sciences and commentary of Bismillah
Ashraf Book Center ,Srinagar
Quranic studies
200
2006
Sarmai –I-Hayat
(collection of Essays on Ethics and moral teachings )
(under publication)
J&K publishers ,Srinagar
Ethics
100
2006
Nigarshat (collection of literary essays )
(under publication)
Vanguard Publications ,Srinagar
Literature
300
2003
The Role of Syed Ali Hamadani in the promotion of Arts and Crafts in Kashmir in
Ali Hamadani -----Life and Achievements, edited Prof. Wasim Shah
Kanishka Publishers
Delhi
Islamic Studies
400
2007
Challenges to Religions and Islam (,A study of Muslim
Movements ,Personalities,trends and issues)
(under publication)
Sarup and Sons
New Delhi
Islam, West and Religions
1600,3 volumes
Research papers and Articles
1984
A Comparative Study of Methods of Doubt of Ghazzali & Descartes
Quest for News Science, A book published by Center for Studies on Islamic Sciences, Aligarh.
1987
Al-Ghazzali’s Method of Doubt
Accepted for a Mansuel Publication, London Issues in Islamic Science. Edited by Prof. Munawwar Anees.
1984
Islamic Revolutionary Thought and Orientalism (Study of Khomeini, Ali Shariati & Syed Qutb)
Journal of Islamic Studies Society, Aligarh Muslim University, Aligarh.
1984
Dr. Noor u-Nabi
The Monthly Burhan, New Delhi.
1987
Kashmir Aur Iqbal
Iqbal Magazine, Aligarh Muslim University.
1988
Assam Muslims
The Weekly Takbeer Lahore
1988
‘Descartes Method and Sources of Knowledge with special reference to Ghazzali’s approach to philosophy’.
Islam and Modern Age, Jamia Millia Islamia, New Delhi.
1988
Religious Identity in an Increasingly Secular Society
A world council of Churches Geneva Publication on Multi Religious Dialogue, Edited by Keneth Kracknell, Geneva.
1989
‘Philosophical Colloquy at Lucknow’
Islam and Modern Age, Jamia Millia Islamia, New Delhi.
1989
Ethics in Islam
American Journal of Islamic Social Sciences, New York, U.S.A.
1993
Religion and Secularism, Some Theoretical Issues’
Journal of Religion and Law Review, I.O.S, New Delhi.
1994
Iqbal’s Concept of Ego
Kashmir University Publication DSW, Kashmir University
1994
Iqbal’s Sources of Inspiration
Iqbal Studies, Iqbal Institute Kashmir University.
1994
Ali Shariati’s Critique of Existentialism
Iqbal Studies, Iqbal Institute, Kashmir University.
1995
Al-Ghazzali’s Skepticism, A prelude to his theory of Knowledge
Journal of Centre for Central Asian Studies, Kashmir University.
1996
Syed Ali Hamadani and Tawhid
Dean Students Welfare Office Publication, University of Kashmir.
1996
Sistan’s Transition to Islam
Baluchistan and Sistan University, Iran Publication.
1997
Social Philosophy of Dr. Ali Shariati
Danish, Department of Persian, University of Kashmir
1997
Critical Analysis of the Review Books on Iqbal’s Reconstruction of Religious Thought in Islam.
Iqbal Studies, Iqbal Institute, University of Kashmir.
2000
Al-Farabi’s Philosophy
Studies on Central Asia, published by CCAS, University of Kashmir.
2000
Islam in Sistan
Indian History Congress Proceedings volume, 1999, Aligarh.
1999
A Tour to the land of Rustam - Sistan
Danish, Department of Persian, University of Kashmir.
2000
Nizamiyah Madrasas
Danish, Department of Persian, University of Kashmir.
2000
Educational Development of Al-Ghazzali
Insight, Department of Education, Journal, University of Kashmir.
May, 2000
Birth Control and Islam, a balanced view point,
The Monthly “The New Hope”, Srinagar.
Dec. 24, 1998
“Dynamism of Dissent in Philosophical perspective with reference to Ghazzali and Ibn Rushd”
Presented a paper entitled in an International Seminar organized by the Department of Philosophy, AMU, Aligarh.
October 2000
Imam-Ghazzali and Sir Syed Ahmad Khan.
The Monthly Tahzibul Ikhlaq, AMU Aligarh.
1999
Ghalib ka Mahooliyati Sha’oor
Tasalsul, Journal of Urdu Department Jammu.
2001
2002
2003
2002
Rational Sciences in India
Ghazzali’s approach to philosophy and Natural Sciences
Woman between Religions and Feminism
Islam and Modern Age, New Delhi
Hamdard Islamicus,Pakistan
Adult Education publication ,university of Kashmir Srinagar
Mullah Sadra Ghazali and Ibn Sina
Digest Center for Central Asian Studies, university of Kashmir
2003
Medical Contribution of Ibn Sina
Islam and Modern Age ,New Delhi
2003
Islam Allows Religious Freedom
World Fellowship of Inter-Religious Councils publication,Kerala
2003
The Religious Status of Poetry in Islam
Gulala,University Magazine , university of Kashmir Srinagar
2003
Ibn Taimiyah’s critique to Greek Logical categories
Insight Islamicus,Rresearch Journal of Islamic studies ,
university of Kashmir Srinagar
2004
Islamic view point on Religious freedom
World Forum of Inter Religious-Councils,Kerala
2005
The Background of The Maktubat of Shaikh Ahmad Sarhindi
Pakistan Historical Review
Karachi
2005
The Religious Philosophy of Shah Wali Allah Dehalavi
Accepted for Govt.of India Ministry of Culture and History publication under Religions of India project
2005
Rationality and Philosophy In Medieval India
------- do-------------------
2005
Inter religious Dialogue and Islam
Islam and Modern Age ,New Delhi (Urdu)
2006
Ghazzali and Sir Syed
Tahdibul al Ikhlaq,Aligarh
PEACE HARMONY AND ISLAM
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
Peace indicates tranquility, mental calm, silence, serenity, reconciliation, amity, accord, concord, friendliness, harmony, on the one hand and, absence of or cessation of war, state of reconciliation after strife and enmity, freedom from mental agitation or anxiety, freedom from civil disorder, strife on the other.
Thus, peace has positive and negative dimensions. It implies that when there is no war, strife, enmity, mental agitation or anxiety, and civil disorder, peace prevails as a consequence. But, in the cases when personal or social problems and conflicts arise, there is no peace.
Therefore, to strive for changing these circumstances with the virtues of tranquillity, serenity, reconciliation, amity, harmony etc is tantamount to making peace or keeping peace at individual and societal levels. Thus, the natural harmony and law which prevails, when disturbed, leads to antithesis of peace i.e. strife, war, anxiety, enmity and disorder etc. but if the natural law which governs human life and human societies, is kept intact there will be peace.
There is a very close relation between peace and harmony at personal and societal levels. Peace creates concord, balance, consistency, unanimity, compatibility and stability at individual and collective levels and helps to effect accord in facts, views and it acts and helps in making sympathetic relationships and mutual similarities the focal point of human concern.
When peace and harmony is achieved in this real inter-related manner, the expectation for a trustful, promising, secure, and faithful existence of human beings becomes possible which, in other words, can be called hope in harmony and peace.
Now coming to Islam, when we observe this matter we are thrilled to know that the root of Islam is from Salimun and Silmun, which means peace, reconciliation, concord, and submission. The allied words are Salima, yaslamu, salematun, and salaman, meaning to be in a good condition, well, without a blemish, safe, secure, and Aslama means to make sound and safe, save and attain safety, tranquility and prosperity, deliver up, submit, obey. Aslama Amrahu Ilal-Allah, to resign one's self to the will of God, to submit .
Thus, the word peace, harmony and hope are very similar to the connotations of the terms like "Islam" and words allied to it. Islam is a religion, which is based on certain tenets and doctrines, and only after following these tenets and doctrines in letter and spirit, a man can be called a Muslim.
In the sense, it is qualitative name, which requires from its adherent a strict following of the teachings of it. By calling oneself Muslim will not make a person entitled to the status of a true believer, if his actions and deeds are in contradiction with the teachings of Islam. In this case, such a person will be called a hypocrite, not a Muslim. Since we believe as Muslims that all the prophets were themselves Muslims, ones who had submitted their whole hearts and beings before the will of Allah, even they have been opposed by such so-called custodians of religions, who claimed to be adherents to other and earlier prophets , as we find in case of the Jesus being opposed by the clergy class of his time and the Prophet Muhammad (SAW) by the custodians of K¢aabah,claiming allegiance to Moses and Ibrahim respectively.
Since, submission before the Will of God has had been the religion of all the Prophets, a Muslim is enjoined to believe not only in one Prophet but also in all Prophets including those whose names occur in the Quran and those whose names do not occur there. In this matter of belief no discrimination is to be made against any Prophet. The Muslims are ordered to avow: -
"We do not make any distinction between one and another of His Prophets" (2:285) All the Prophets were in this sense, the Muslims. Ibrahim has been called a Muslim, in Quran, because he submitted his will before God. In the cases of other Prophets, the submission before the will of God has remained their hallmark. They were the first, who surrender before God. They called themselves "servants" of God. The Quran says about Jesus that:
"Neither did Jesus consider it beneath his dignity to be a slave of Allah,
Nor do the angels, and whosoever considers it beneath him to give himself in bondage to Allah, (then where can be escape from Him, and) He will gather them all the Himself. (4: 172)
11
UNIVERSE AND MAN BOTH SERVANTS OF GOD!
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
According to Islam man and the universe are both the servants of God. However, there is one glaring difference between man and the Universe in this respect. The Universe is following this law of submission unwillingly, as it has no other course available to it. But man as a free agent, who enjoys a choice, and will, is supposed to follow this law by exercising his free volition. This act of man should be voluntary. However, man, as far as the involuntary aspect of his being is concerned follows this law. He is born at a point of time and dies at a point of time. He cannot contravene the law of nature in the matter of breathing, drinking, eating and using his limbs for the biological purpose for which they have been designed. He has to breathe through his nose and hear through his ears. To this extent in the involuntary aspect of his being, man too is a Muslim, ‘an unconscious Muslim though’.
But his trial in this world consists in the fact that he has been granted a limited freedom to live his individual and collective life according to his choice. He may or may not follow the law of God in his voluntary aspect of his being. If he chooses to follow this law and surrenders his will before the will of God he becomes a conscious Muslim in the real sense of the term.
It is tantamount to be a Muslim and to be on the way of nature. The whole universe follows the laws, which have been prescribed for it by Allah. The sun, moon, stars, oceans, the wind, the heavens and the earth etc follow the established norms, which have been recommended for them by their Creator. They will never go against those norms. Even the numerous beings in the heavens and the earth are subservient to the commands of their lord. Thus, every single being in the heavens and the earth is just like a "bonded slave" of Allah.
The essence of the Universal way of life preached by all Prophets is the law of the Universe. All the objects in the Universe, the sun, the moon, the planets, the vast galaxies, and the earth all follow the law of their nature, ordained by Allah, the law of submission, i.e. Islam. The Quran says: -
"And all things in the heavens and on the earth bow to His will (Aslama), willingly or unwillingly" (3: 83)
This law of nature, which is governing all phenomena of the Universe, has been called as "Islam". "The sun and the moon both follow courses (exactly) computed; and the planets and the trees both (alike) bow in adoration and submission to Allah" (their creator) (55:5-6).
"And to Him belong all beings in the heavens and the earth, and all are subservient to His commands." (30:26) And
"There is not a single being in the heavens and the earth but will come to (God) most gracious as a bonded slave; He does take account of them (all), and has numbered them (all) exactly. And every one of them will come to Him singly on the Day of Judgment" (19:93-95).
When man also follows the same way, that is, the way of submission to the will of his lord, he willingly chooses to be a Muslim thus establishes, at once, a contact with the ultimate source of eternal peace (as-Slam). Moreover, he starts walking on the right tract, on which the whole Universe is moving. Further more, there is now no discord between the voluntary and involuntary, the conscious and unconscious aspects of his being and therefore he is at peace with the Universe as well as with his own self at one and the same time.
111
WHY THIS INCREASING CORRUPTION ON EARTH?
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
Islam envisages a believer to be harmonious with his natural environment. Because he is no longer the denizen of an alien Universe but follows the same path that all other objects and the beings of the Universe follow and feels at peace with this friendly Universe. He reaches to the harmonious relationship with the whole creation and evades all possibilities of discord. Thus Islam leads a man to a peace which is accessible in no other way. This peace permeates not only the mind and heart of the individual believer but also the collective life of man when the law of Islam is followed. The Quran says that the real peace and tranquility is attained by the remembrance of God.
“Say: Behold, God lets go astray him who wills [to go astray], just as He guides unto Himself all who turn into Him. O those who believe, and whose hearts find their rest in the remembrance of God, verily, in the remembrance of God [men's] heart's do find their rest...O [and so it is that] they who attain to faith and do righteous deeds are destined for happiness (in this world) and the most benovelous of all good (in the life to come)!" (13:27-29)
Yet from a different angle when the result of unbelief, and transgression from the path of submission before Will of God is seen in the context of the consequential fallout, the Quran says that the chaos which prevails on earth and elsewhere, its' origin lies in the deviation of man from the laws of God.
“ [Since they have become oblivious of God] corruption has appeared on land and in the sea as an outcome of what man’s hands have brought and so He will let them taste [the evil of] some of their doings, so that they might return [to the right path”]. (30:41).
This verse of the Quran indicates that the corruption and chaos which prevails on earth and in the sea is "a factual consequence" of the evil deeds of man, which are not approved of in the law of God.
Man has been made responsible for all such aberrations and misconduct, which ultimately leads to chaos, discord, disharmony or bloodshed on earth.
Thus, the growing corruption and destruction of our natural environment is "an outcome of what man's hands have wrought". i.e. of that self destructive - utterly materialistic - inventiveness of frenzied activity, which now threatens mankind with unimaginagned ecological disasters: an unbridled pollution of land, air and water through industrial and urban waste, a progressive poisoning of plant and marine life, all manner of genetic malformations in man's own bodies through an ever widening use of drugs and seemingly "beneficial" chemicals, and the gradual extinction of many animal species essential to human well-being.
To all this may be added the rapid deterioration and decomposition of man's social life, the all-round increase in sexual perversion, crime and violence, with, perhaps, nuclear annihilation as the ultimate stage: ally which is, in the last resort, an outcome of man's oblivion of God and, hence, of all absolute moral values, and this suppression by the belief that material "progress" is the only thing that matters.”
The Quran exhorts the believers and other people again and again that the peace, harmony and concord should be maintained at all costs once Allah has created everything with the natural order. Even the humans have been guided to the same "natural way" through the agency of the Prophets, so that peace may prevail on earth, as it prevails in the heavens.
"...Hence, do not spread corruption on earth after it has been so well ordered. And all unto Him with fear and longing: verily, God's grace is ever near into the doers of good!" (7:56)
The same fact has been highlighted in a different manner while enumerating the factors, which lead to corruption and disorder on earth. The Prophet Shuayb (AS) reminded people about the causes, which finally lead to such evil consequences.
"He said: "O my people! Worship God alone: you have no deity other than Him clear evidence of the truth has now come unto you from your sustainer. Give therefore, full measure and weight [in all your dealings], and do not deprive people of what is rightfully theirs; and do not spread corruption on earth after it has been so well ordered: [all] this is for your own good, if you would but believe “(7:85-86).
1V
RELIGIOUS FREEDOM AND ISLAM
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
The Quran denounces the disorder that may arise out of religious fanaticism and dogmatism has also been in a very effective manner. The Quran says categorically that there should be no compulsion in the matters of religion. The Quran says: -
"There shall be no coercion in matters of faith" (2:256).
On the strength of the above categorical prohibition of coercion (Ikrah) in anything that pertains to faith or religion, all Islamic jurists, without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of "conversion or the sword"
Islam even upholds the religious freedom of all people and calls it "the foremost cause for which arms may - and - indeed, must - be taken up" otherwise it warns that "corruption would surely overwhelm the earth."
The Quran says: "For if God had not enabled people to defend themselves against one another, [all] monasteries and Churches and Synagogues and Mosques - in [all of] which God's name is abundantly extolled - would surely have been destroyed..." (22:39).
Islam wants that arms may be raised when need arises for protecting religious freedom "until God can be worshiped without fear of persecution, and none is compelled to bow down in awe before another human being."
Islam, however, allows that the message of God may be conveyed to the people in the best way, adopting the most beautiful style. The Quran says:
"Call thee [all mankind] unto thy Sustainer's path with wisdom and good by exhortation, and argue with them in the most kindly manner, for behold, thy Sustainer knows best as to who strays from his path, and best knows He as to who are the right-guided" (16:125).
This stress on kindness and tact, and, hence, on the use of reason alone in all religious discussions with adherents of other creeds is fully in tune with the basic, categorical injunction, "there shall be no coercion in matters of faith" (2:256)
The Speech and the invitation towards the way of lord should be the best example of politeness and humility, and the words should match deeds as well. The Quran says: - "And who could be better of speech than he who calls [his fellow-men] unto God, and does what is just and right”, and says: -
"Verily, I am of those who have surrendered themselves to God" (41:33).
The Quran lays much emphasis on the commonalties between one religion and other rather than differences thereof especially, when followers of earlier revelations are to be addressed by the Muslims, they should start with the common "propositions" or "tenets", rather than differences .In other words, the similarities need to be highlighted rather than dissimilarities. The Quran says, for example: -
"Say: "O followers of earlier revelation! Come unto that tenet which we and you hold in common: that we shall worship none but God and we shall not ascribe divinity to ought beside Him, and that we shall not take human beings for our lords beside God"". (3:64).
But if despite the beautiful speech and wise admonitions, an invitee does not accept the call of Islam, he will not be compelled to accept faith under coercion. Rather they will be allowed to follower their own religion, and be obedient to a law which they deem suitable for them. The Quran indicates the attitude of a believer and a Muslim in such situation in the following ways: -
"Say: unbelievers, I do not worship what you worship, nor do you worship that I worship. I shall never worship what you worship, nor will your ever worship what I worship. You have your own religion, and I have mine" (109:6-1-6).
V
RELIGIOUS SENSIBILITIES TO BE RESPECTED AT ALL COST
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
Islam forbids Muslims to hurt religious sensibilities of others. True, a Muslim may invite others to the unity of God in the best possible polite and cultured parlance .But if the invitees don't shun idol worship and polytheism, still their "gods" or "goddesses" will not be vilified according to the teachings of Islam. The Quran says that no mortal has it in his power to cause another person to believe unless God graces that person with His guidance: -
"But do not revile those (beings) that they invoke instead of God, lest they revile God out of spite, and in ignorance: for, goodly indeed have we made their own doings appear into every community. In time, [however], unto their sustainer they must return: and then He will make them [truly] understand all that they were doing." (6:108).
These prohibitions of reviling anything that other people hold sacred –despite the fact that the important tenet that is at the centre of the teachings of Islam, i.e. the principle of God’s oneness are addressed to all believers. Thus, while Muslims are expected to argue with others and put forward their view point in face of the beliefs of others, they are not allowed to abuse the objects of those beliefs and to hurt thereby the feelings of their fellow men.
The reason which the Quran ascribes to this phenomenon is that it is in the nature of man to regard the beliefs which have been implanted in him from childhood, and which he shares with his social environment, as the only true and possible ones - with the result that a polemic against those beliefs often tends to provoke a hostile psychological reaction"
Apart from guaranteeing religious freedom, Islam declares that all men are born equal and nothing - race, color, language, nationality - but God - fearing can place one above the other: -
"O mankind, we created you from a single pair of a man and woman and made you into nations and tribes so that you know each other. Indeed the most honored of you in the sight of God is one who is most conscious of Him" (49:13),
Expounding this principle of the unity and brotherhood of mankind, the Prophet (SAW) remarked: -
"An Arab has no superiority over a non-Arab nor has the non-Arab any superiority over the Arab. Similarly a black man is not superior to the red-complexioned one, nor is the red-complexioned person superior to the black men". (Baihaqi)
He also said: -
"All of you came from Adam and Adam came from clay" (Baihaqi, Tirmzi).
Respect for human life which is the bedrock of social harmony is one the cardinal tenets of the Islamic way. The Quran says:
"Whoever slew a person ... unless it be for murder or mischief on the earth ... it is as if he slew the whole mankind and whoever saved a person it is as if he saved the whole mankind." (5:32).
Mercy and fellow feeling is the important ingredient of Islamic religion. The Prophet (SAW) also said: -
"Be kind to those on earth, God above shall be kind to you”. (Bukhari)
Because according to Islam, the whole creation is Allah's family and He loves that person most who is most good to His family."
V1
RIGHT OF CONSCIENCE IN ISLAM
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
According to Islam human life is a sacred and inviolable and every effort shall be made to protect it. Man is born free. As Umar Ibn Khitab writing the governor of Egypt Umaru Ibn Aus (RA) remarked:
“When have you started making people to be your servants, when the matter of fact is that their mothers have given them birth as free people?”
Thus no inroads shall be made on man’s right to liberty except under the authority and in due process of the law. Every person is ensured the security, dignity and liberty in terms set out by methods approved and within the limits set by the law. Moreover, every person has the right to freedom of conscience and worship in accordance with his religious beliefs. No one shall hold in contempt or ridicule the religious beliefs of others or incite public hostility against them. Respect for the religious feelings of others is also obligatory on all Muslims. In a Muslim country, religious minorities shall have the choice to be governed in respect of their civil and personal matters by Islamic Law or by their own laws. Furthermore, every person has the right to express his thoughts and beliefs so long as he remains within the limits prescribed by law.
Moreover, the disorder that may arise out of religious fanaticism and dogmatism has also been denounced in a very effective way. The Quran maintains in categorical terms that there shall be no compulsion in the matter of religion. The Quran says: “There shall be no coercion in matters of faith.”(2:256). On the strength of the above categorical prohibition of coercion (ikrah) in anything that pertains to faith or religion, all Islamic jurists, without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of “conversion or the sword even.”
A British writer Karen Armstrong writes in her famous book about the same fact that “In the West, Mohammed has often been presented as a warlord, who imposed Islam on a reluctant world, by force of arms. The reality was quite different. Muhammad was fighting for his life, was evolving a theology of the just war in the Koran, with which most Christians would agree, and never forced any body to convert to his religion. Indeed the Koran is clear that there is to be “no compulsion in religion.” In the Koran war is held to be abhorrent; the only just war is a war of self-defence. Some times it is necessary to fight in order to preserve decent values, as Christians believed it necessary to fight against Hitler.”
Here this point needs to be explained that Karen has attributed the Quran to the genius of Muhammad (SAW) not only in this book but in her other famous book, Muhammad—The Biography of the Prophet, while as the Muslims believe that the Quran was the book sent to Muhammad (SAW) by Allah during the course of 23 years). She says further that in the new Empire of Islam, nobody was forced to embrace Islam; “indeed, for a century after Muhammad’s death, conversion was not encouraged and, in about 700, was actually forbidden by law. As “the people of the book” (Ahl al- Kitab), Jews and Christians were granted religious liberty as dhimmis, protected minority groups.”
V11
ECOLOGICAL CRISIS AND RELIGION
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
Thus, environment implies the complex of physical, chemical, and biotic factors that act upon organism or an ecological community and ultimately determine its form of survival. Moreover, the environmentalism, in the social sciences, implies any theory that concerns the importance of environmental factors in the development of culture and society. Contemporary environmentalists recognize that physical surroundings are only part of a total environment that includes social and economic factors, cultural traditions and reciprocal influences between societies and their environments.
Thus, environment, covers not only the climatic and the geographical surroundings of man, but includes the realm of organic lives, ecosystem and cultural, social and economic aspects of man as a whole. Seen from this perspective, Islam provides a complete scheme to preserve the serenity and balance of the environment. The Quran extends the cantours of ‘Balance’ from the cosmic order to the social patterns. The Quran says” “He raised the heaven on high and set the balance, that you might not transgress the balance. Give just weight and full measure.” (55:7-8)
Since the decrease in weight and measures results in the chaos and injustice in the society, therefore, the Quran has linked the cosmic balance with the economic integrity of the society. Because, the economic factor of the people affects their spiritual life as well, therefore, an ideal society should be devoid of fraud and deception. The Quran says: “Woe to those that deal in fraud, who, when others measure for them, exact in full, but when they measure or weight for others, defraud them!” (83:1).
In the same way, the human beings have been instructed to respect other genuine rights of their neighbours, relatives and parents. There are complete details about such matters in the copious verses of the Quran and the traditions of the prophet. Moreover, the animals are to be treated with kindness as the Prophet (SAW) has once said:
“Verily are rewards for our doing good to quadrupeds and giving them water to drink? There are rewards for benefiting every animal having a moist liver”. Islam has suggested the measures to prevent the destruction of trees. It is for the same reason that the cutting of trees is prohibited even during war until their existence becomes advantageous to enemy. Abu Bakr (RA), the first Caliph of Islam while sending his troops to Syria and Iraq instructed the warriors not to destroy the towns and crops. The result of these measures was that every monastery of Sunnis sect of Sufis had a garden and perhaps the same spirit is reflected in the famous Mughal gardens too.
So far cleanliness is concerned; Islam has made it obligatory upon the Muslims to purify themselves, and their surroundings from all impurities. For example, washing the body is enjoined after each of the following impurities; sexual intercourse, breaking wind, menses, pollution, childbirth and miscarriage. Before washing, one must remove impurities such as urine, human excrement and blood. Islam also enjoins the ablution before prayer. The ablution is performed by washing ones hands, rinsing his mouth, taking water into his nostrils, washing his face and arms as high as elbows, drawing his wetted hand over his head, washing his ears and his feet. If a person is pressed by calls of nature, he should not sit in a meeting place of the people, urinate in stagnant water, under a fruit tree, or a in a hard surface and windy place. Moreover, the Prophet (SAW) has prohibited breathing inside the pot (while drinking water). In the same way, the Holy Prophet (SAW) has forbidden drinking water directly from a water-skin. Thus, Islam has systematically provided a complete scheme of measures, in order to display its environment-friendly gesture.
V111
The Quran is not a book of science, but according to the belief of the Muslims, the divine book to guide man in order to adopt the right course of thought and action, and to lead a virtuous life. However, there are about 1000 verses out of 6000 verses of the Quran which speak about various aspects of science Though gray areas, such as cloning, (which has been described by one Muslim scholar as “ the ultimate expression of human vain glory”), are not directory mentioned in the Quran, but in the light of over all teachings of the Quran, the Islamic scholars can answer its various aspects using the Quranic insights as a guide. The ethical aspects involved in the process of cloning humans can easily be discussed in the broader perspective of Islamic ethics.
Strong emphasis is laid on the point by Islam that besides man being the vicegerent of Allah, he has to shoulder the responsibility for safeguarding the resources both natural and has to strive for human and ecological preservation of biosphere. He has to maintain the balance in the creation, do right deeds and keep justice in nature. It is one of the cherished objectives of Islam that exploitation of man by man or exploitation of nature in any form has to be ended. Integration of Iman (faith), Ilm (knowledge) and action on the basis of Islamic methodology has to be achieved. According to Islam, natural sources are as ‘Amanah’ (Trust) to be used sagaciously.”
Islam has laid much emphasis on creating balance in the all acts of men, including scientific activities. Islam made vast inroads in to the development and promotion of garden. All these aspects can be found in the idyllic paradise’s descriptions contained in The Holy Quran. Instances can be collected of Islamic rulers of Central Asia, Mughal India and Islamic Spain promoting and basking in this type of aesthetic splendour. The Islamic concept of beauty lies in blending a profusion of botanical, floricultural and architectural elements in a happy mix, illustrating cleanly that the universe of man proceeds in a somewhat TAWHIDIC WHOLE’ (unity of God’s circle). Moreover, Islam has suggested the measures to prevent the destruction of trees. It is for the same reason that cutting of the trees is prohibited even during war until their existence becomes advantageous to enemy. Abu Bakr (the first Caliph of Islam) while sending troops to Syria and Iraq instructed the warriors not to destroy the towns and crops. The result of this was that every monastery of Sunni sect of Sufis had a garden.
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
Peace indicates tranquility, mental calm, silence, serenity, reconciliation, amity, accord, concord, friendliness, harmony, on the one hand and, absence of or cessation of war, state of reconciliation after strife and enmity, freedom from mental agitation or anxiety, freedom from civil disorder, strife on the other.
Thus, peace has positive and negative dimensions. It implies that when there is no war, strife, enmity, mental agitation or anxiety, and civil disorder, peace prevails as a consequence. But, in the cases when personal or social problems and conflicts arise, there is no peace.
Therefore, to strive for changing these circumstances with the virtues of tranquillity, serenity, reconciliation, amity, harmony etc is tantamount to making peace or keeping peace at individual and societal levels. Thus, the natural harmony and law which prevails, when disturbed, leads to antithesis of peace i.e. strife, war, anxiety, enmity and disorder etc. but if the natural law which governs human life and human societies, is kept intact there will be peace.
There is a very close relation between peace and harmony at personal and societal levels. Peace creates concord, balance, consistency, unanimity, compatibility and stability at individual and collective levels and helps to effect accord in facts, views and it acts and helps in making sympathetic relationships and mutual similarities the focal point of human concern.
When peace and harmony is achieved in this real inter-related manner, the expectation for a trustful, promising, secure, and faithful existence of human beings becomes possible which, in other words, can be called hope in harmony and peace.
Now coming to Islam, when we observe this matter we are thrilled to know that the root of Islam is from Salimun and Silmun, which means peace, reconciliation, concord, and submission. The allied words are Salima, yaslamu, salematun, and salaman, meaning to be in a good condition, well, without a blemish, safe, secure, and Aslama means to make sound and safe, save and attain safety, tranquility and prosperity, deliver up, submit, obey. Aslama Amrahu Ilal-Allah, to resign one's self to the will of God, to submit .
Thus, the word peace, harmony and hope are very similar to the connotations of the terms like "Islam" and words allied to it. Islam is a religion, which is based on certain tenets and doctrines, and only after following these tenets and doctrines in letter and spirit, a man can be called a Muslim.
In the sense, it is qualitative name, which requires from its adherent a strict following of the teachings of it. By calling oneself Muslim will not make a person entitled to the status of a true believer, if his actions and deeds are in contradiction with the teachings of Islam. In this case, such a person will be called a hypocrite, not a Muslim. Since we believe as Muslims that all the prophets were themselves Muslims, ones who had submitted their whole hearts and beings before the will of Allah, even they have been opposed by such so-called custodians of religions, who claimed to be adherents to other and earlier prophets , as we find in case of the Jesus being opposed by the clergy class of his time and the Prophet Muhammad (SAW) by the custodians of K¢aabah,claiming allegiance to Moses and Ibrahim respectively.
Since, submission before the Will of God has had been the religion of all the Prophets, a Muslim is enjoined to believe not only in one Prophet but also in all Prophets including those whose names occur in the Quran and those whose names do not occur there. In this matter of belief no discrimination is to be made against any Prophet. The Muslims are ordered to avow: -
"We do not make any distinction between one and another of His Prophets" (2:285) All the Prophets were in this sense, the Muslims. Ibrahim has been called a Muslim, in Quran, because he submitted his will before God. In the cases of other Prophets, the submission before the will of God has remained their hallmark. They were the first, who surrender before God. They called themselves "servants" of God. The Quran says about Jesus that:
"Neither did Jesus consider it beneath his dignity to be a slave of Allah,
Nor do the angels, and whosoever considers it beneath him to give himself in bondage to Allah, (then where can be escape from Him, and) He will gather them all the Himself. (4: 172)
11
UNIVERSE AND MAN BOTH SERVANTS OF GOD!
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
According to Islam man and the universe are both the servants of God. However, there is one glaring difference between man and the Universe in this respect. The Universe is following this law of submission unwillingly, as it has no other course available to it. But man as a free agent, who enjoys a choice, and will, is supposed to follow this law by exercising his free volition. This act of man should be voluntary. However, man, as far as the involuntary aspect of his being is concerned follows this law. He is born at a point of time and dies at a point of time. He cannot contravene the law of nature in the matter of breathing, drinking, eating and using his limbs for the biological purpose for which they have been designed. He has to breathe through his nose and hear through his ears. To this extent in the involuntary aspect of his being, man too is a Muslim, ‘an unconscious Muslim though’.
But his trial in this world consists in the fact that he has been granted a limited freedom to live his individual and collective life according to his choice. He may or may not follow the law of God in his voluntary aspect of his being. If he chooses to follow this law and surrenders his will before the will of God he becomes a conscious Muslim in the real sense of the term.
It is tantamount to be a Muslim and to be on the way of nature. The whole universe follows the laws, which have been prescribed for it by Allah. The sun, moon, stars, oceans, the wind, the heavens and the earth etc follow the established norms, which have been recommended for them by their Creator. They will never go against those norms. Even the numerous beings in the heavens and the earth are subservient to the commands of their lord. Thus, every single being in the heavens and the earth is just like a "bonded slave" of Allah.
The essence of the Universal way of life preached by all Prophets is the law of the Universe. All the objects in the Universe, the sun, the moon, the planets, the vast galaxies, and the earth all follow the law of their nature, ordained by Allah, the law of submission, i.e. Islam. The Quran says: -
"And all things in the heavens and on the earth bow to His will (Aslama), willingly or unwillingly" (3: 83)
This law of nature, which is governing all phenomena of the Universe, has been called as "Islam". "The sun and the moon both follow courses (exactly) computed; and the planets and the trees both (alike) bow in adoration and submission to Allah" (their creator) (55:5-6).
"And to Him belong all beings in the heavens and the earth, and all are subservient to His commands." (30:26) And
"There is not a single being in the heavens and the earth but will come to (God) most gracious as a bonded slave; He does take account of them (all), and has numbered them (all) exactly. And every one of them will come to Him singly on the Day of Judgment" (19:93-95).
When man also follows the same way, that is, the way of submission to the will of his lord, he willingly chooses to be a Muslim thus establishes, at once, a contact with the ultimate source of eternal peace (as-Slam). Moreover, he starts walking on the right tract, on which the whole Universe is moving. Further more, there is now no discord between the voluntary and involuntary, the conscious and unconscious aspects of his being and therefore he is at peace with the Universe as well as with his own self at one and the same time.
111
WHY THIS INCREASING CORRUPTION ON EARTH?
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
Islam envisages a believer to be harmonious with his natural environment. Because he is no longer the denizen of an alien Universe but follows the same path that all other objects and the beings of the Universe follow and feels at peace with this friendly Universe. He reaches to the harmonious relationship with the whole creation and evades all possibilities of discord. Thus Islam leads a man to a peace which is accessible in no other way. This peace permeates not only the mind and heart of the individual believer but also the collective life of man when the law of Islam is followed. The Quran says that the real peace and tranquility is attained by the remembrance of God.
“Say: Behold, God lets go astray him who wills [to go astray], just as He guides unto Himself all who turn into Him. O those who believe, and whose hearts find their rest in the remembrance of God, verily, in the remembrance of God [men's] heart's do find their rest...O [and so it is that] they who attain to faith and do righteous deeds are destined for happiness (in this world) and the most benovelous of all good (in the life to come)!" (13:27-29)
Yet from a different angle when the result of unbelief, and transgression from the path of submission before Will of God is seen in the context of the consequential fallout, the Quran says that the chaos which prevails on earth and elsewhere, its' origin lies in the deviation of man from the laws of God.
“ [Since they have become oblivious of God] corruption has appeared on land and in the sea as an outcome of what man’s hands have brought and so He will let them taste [the evil of] some of their doings, so that they might return [to the right path”]. (30:41).
This verse of the Quran indicates that the corruption and chaos which prevails on earth and in the sea is "a factual consequence" of the evil deeds of man, which are not approved of in the law of God.
Man has been made responsible for all such aberrations and misconduct, which ultimately leads to chaos, discord, disharmony or bloodshed on earth.
Thus, the growing corruption and destruction of our natural environment is "an outcome of what man's hands have wrought". i.e. of that self destructive - utterly materialistic - inventiveness of frenzied activity, which now threatens mankind with unimaginagned ecological disasters: an unbridled pollution of land, air and water through industrial and urban waste, a progressive poisoning of plant and marine life, all manner of genetic malformations in man's own bodies through an ever widening use of drugs and seemingly "beneficial" chemicals, and the gradual extinction of many animal species essential to human well-being.
To all this may be added the rapid deterioration and decomposition of man's social life, the all-round increase in sexual perversion, crime and violence, with, perhaps, nuclear annihilation as the ultimate stage: ally which is, in the last resort, an outcome of man's oblivion of God and, hence, of all absolute moral values, and this suppression by the belief that material "progress" is the only thing that matters.”
The Quran exhorts the believers and other people again and again that the peace, harmony and concord should be maintained at all costs once Allah has created everything with the natural order. Even the humans have been guided to the same "natural way" through the agency of the Prophets, so that peace may prevail on earth, as it prevails in the heavens.
"...Hence, do not spread corruption on earth after it has been so well ordered. And all unto Him with fear and longing: verily, God's grace is ever near into the doers of good!" (7:56)
The same fact has been highlighted in a different manner while enumerating the factors, which lead to corruption and disorder on earth. The Prophet Shuayb (AS) reminded people about the causes, which finally lead to such evil consequences.
"He said: "O my people! Worship God alone: you have no deity other than Him clear evidence of the truth has now come unto you from your sustainer. Give therefore, full measure and weight [in all your dealings], and do not deprive people of what is rightfully theirs; and do not spread corruption on earth after it has been so well ordered: [all] this is for your own good, if you would but believe “(7:85-86).
1V
RELIGIOUS FREEDOM AND ISLAM
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
The Quran denounces the disorder that may arise out of religious fanaticism and dogmatism has also been in a very effective manner. The Quran says categorically that there should be no compulsion in the matters of religion. The Quran says: -
"There shall be no coercion in matters of faith" (2:256).
On the strength of the above categorical prohibition of coercion (Ikrah) in anything that pertains to faith or religion, all Islamic jurists, without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is a grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of "conversion or the sword"
Islam even upholds the religious freedom of all people and calls it "the foremost cause for which arms may - and - indeed, must - be taken up" otherwise it warns that "corruption would surely overwhelm the earth."
The Quran says: "For if God had not enabled people to defend themselves against one another, [all] monasteries and Churches and Synagogues and Mosques - in [all of] which God's name is abundantly extolled - would surely have been destroyed..." (22:39).
Islam wants that arms may be raised when need arises for protecting religious freedom "until God can be worshiped without fear of persecution, and none is compelled to bow down in awe before another human being."
Islam, however, allows that the message of God may be conveyed to the people in the best way, adopting the most beautiful style. The Quran says:
"Call thee [all mankind] unto thy Sustainer's path with wisdom and good by exhortation, and argue with them in the most kindly manner, for behold, thy Sustainer knows best as to who strays from his path, and best knows He as to who are the right-guided" (16:125).
This stress on kindness and tact, and, hence, on the use of reason alone in all religious discussions with adherents of other creeds is fully in tune with the basic, categorical injunction, "there shall be no coercion in matters of faith" (2:256)
The Speech and the invitation towards the way of lord should be the best example of politeness and humility, and the words should match deeds as well. The Quran says: - "And who could be better of speech than he who calls [his fellow-men] unto God, and does what is just and right”, and says: -
"Verily, I am of those who have surrendered themselves to God" (41:33).
The Quran lays much emphasis on the commonalties between one religion and other rather than differences thereof especially, when followers of earlier revelations are to be addressed by the Muslims, they should start with the common "propositions" or "tenets", rather than differences .In other words, the similarities need to be highlighted rather than dissimilarities. The Quran says, for example: -
"Say: "O followers of earlier revelation! Come unto that tenet which we and you hold in common: that we shall worship none but God and we shall not ascribe divinity to ought beside Him, and that we shall not take human beings for our lords beside God"". (3:64).
But if despite the beautiful speech and wise admonitions, an invitee does not accept the call of Islam, he will not be compelled to accept faith under coercion. Rather they will be allowed to follower their own religion, and be obedient to a law which they deem suitable for them. The Quran indicates the attitude of a believer and a Muslim in such situation in the following ways: -
"Say: unbelievers, I do not worship what you worship, nor do you worship that I worship. I shall never worship what you worship, nor will your ever worship what I worship. You have your own religion, and I have mine" (109:6-1-6).
V
RELIGIOUS SENSIBILITIES TO BE RESPECTED AT ALL COST
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
Islam forbids Muslims to hurt religious sensibilities of others. True, a Muslim may invite others to the unity of God in the best possible polite and cultured parlance .But if the invitees don't shun idol worship and polytheism, still their "gods" or "goddesses" will not be vilified according to the teachings of Islam. The Quran says that no mortal has it in his power to cause another person to believe unless God graces that person with His guidance: -
"But do not revile those (beings) that they invoke instead of God, lest they revile God out of spite, and in ignorance: for, goodly indeed have we made their own doings appear into every community. In time, [however], unto their sustainer they must return: and then He will make them [truly] understand all that they were doing." (6:108).
These prohibitions of reviling anything that other people hold sacred –despite the fact that the important tenet that is at the centre of the teachings of Islam, i.e. the principle of God’s oneness are addressed to all believers. Thus, while Muslims are expected to argue with others and put forward their view point in face of the beliefs of others, they are not allowed to abuse the objects of those beliefs and to hurt thereby the feelings of their fellow men.
The reason which the Quran ascribes to this phenomenon is that it is in the nature of man to regard the beliefs which have been implanted in him from childhood, and which he shares with his social environment, as the only true and possible ones - with the result that a polemic against those beliefs often tends to provoke a hostile psychological reaction"
Apart from guaranteeing religious freedom, Islam declares that all men are born equal and nothing - race, color, language, nationality - but God - fearing can place one above the other: -
"O mankind, we created you from a single pair of a man and woman and made you into nations and tribes so that you know each other. Indeed the most honored of you in the sight of God is one who is most conscious of Him" (49:13),
Expounding this principle of the unity and brotherhood of mankind, the Prophet (SAW) remarked: -
"An Arab has no superiority over a non-Arab nor has the non-Arab any superiority over the Arab. Similarly a black man is not superior to the red-complexioned one, nor is the red-complexioned person superior to the black men". (Baihaqi)
He also said: -
"All of you came from Adam and Adam came from clay" (Baihaqi, Tirmzi).
Respect for human life which is the bedrock of social harmony is one the cardinal tenets of the Islamic way. The Quran says:
"Whoever slew a person ... unless it be for murder or mischief on the earth ... it is as if he slew the whole mankind and whoever saved a person it is as if he saved the whole mankind." (5:32).
Mercy and fellow feeling is the important ingredient of Islamic religion. The Prophet (SAW) also said: -
"Be kind to those on earth, God above shall be kind to you”. (Bukhari)
Because according to Islam, the whole creation is Allah's family and He loves that person most who is most good to His family."
V1
RIGHT OF CONSCIENCE IN ISLAM
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
According to Islam human life is a sacred and inviolable and every effort shall be made to protect it. Man is born free. As Umar Ibn Khitab writing the governor of Egypt Umaru Ibn Aus (RA) remarked:
“When have you started making people to be your servants, when the matter of fact is that their mothers have given them birth as free people?”
Thus no inroads shall be made on man’s right to liberty except under the authority and in due process of the law. Every person is ensured the security, dignity and liberty in terms set out by methods approved and within the limits set by the law. Moreover, every person has the right to freedom of conscience and worship in accordance with his religious beliefs. No one shall hold in contempt or ridicule the religious beliefs of others or incite public hostility against them. Respect for the religious feelings of others is also obligatory on all Muslims. In a Muslim country, religious minorities shall have the choice to be governed in respect of their civil and personal matters by Islamic Law or by their own laws. Furthermore, every person has the right to express his thoughts and beliefs so long as he remains within the limits prescribed by law.
Moreover, the disorder that may arise out of religious fanaticism and dogmatism has also been denounced in a very effective way. The Quran maintains in categorical terms that there shall be no compulsion in the matter of religion. The Quran says: “There shall be no coercion in matters of faith.”(2:256). On the strength of the above categorical prohibition of coercion (ikrah) in anything that pertains to faith or religion, all Islamic jurists, without any exception, hold that forcible conversion is under all circumstances null and void, and that any attempt at coercing a non-believer to accept the faith of Islam is grievous sin: a verdict which disposes of the widespread fallacy that Islam places before the unbelievers the alternative of “conversion or the sword even.”
A British writer Karen Armstrong writes in her famous book about the same fact that “In the West, Mohammed has often been presented as a warlord, who imposed Islam on a reluctant world, by force of arms. The reality was quite different. Muhammad was fighting for his life, was evolving a theology of the just war in the Koran, with which most Christians would agree, and never forced any body to convert to his religion. Indeed the Koran is clear that there is to be “no compulsion in religion.” In the Koran war is held to be abhorrent; the only just war is a war of self-defence. Some times it is necessary to fight in order to preserve decent values, as Christians believed it necessary to fight against Hitler.”
Here this point needs to be explained that Karen has attributed the Quran to the genius of Muhammad (SAW) not only in this book but in her other famous book, Muhammad—The Biography of the Prophet, while as the Muslims believe that the Quran was the book sent to Muhammad (SAW) by Allah during the course of 23 years). She says further that in the new Empire of Islam, nobody was forced to embrace Islam; “indeed, for a century after Muhammad’s death, conversion was not encouraged and, in about 700, was actually forbidden by law. As “the people of the book” (Ahl al- Kitab), Jews and Christians were granted religious liberty as dhimmis, protected minority groups.”
V11
ECOLOGICAL CRISIS AND RELIGION
DR. H. N. RAFIABADI
READER AND FORMER DIRECTOR SH INSTITUTE OF ISLAMIC STUDIES
UNIVERSITY OF KASHMIR SRINAGAR
CAN BE E-MAILED AT
hamid001@rediffmail.com
Thus, environment implies the complex of physical, chemical, and biotic factors that act upon organism or an ecological community and ultimately determine its form of survival. Moreover, the environmentalism, in the social sciences, implies any theory that concerns the importance of environmental factors in the development of culture and society. Contemporary environmentalists recognize that physical surroundings are only part of a total environment that includes social and economic factors, cultural traditions and reciprocal influences between societies and their environments.
Thus, environment, covers not only the climatic and the geographical surroundings of man, but includes the realm of organic lives, ecosystem and cultural, social and economic aspects of man as a whole. Seen from this perspective, Islam provides a complete scheme to preserve the serenity and balance of the environment. The Quran extends the cantours of ‘Balance’ from the cosmic order to the social patterns. The Quran says” “He raised the heaven on high and set the balance, that you might not transgress the balance. Give just weight and full measure.” (55:7-8)
Since the decrease in weight and measures results in the chaos and injustice in the society, therefore, the Quran has linked the cosmic balance with the economic integrity of the society. Because, the economic factor of the people affects their spiritual life as well, therefore, an ideal society should be devoid of fraud and deception. The Quran says: “Woe to those that deal in fraud, who, when others measure for them, exact in full, but when they measure or weight for others, defraud them!” (83:1).
In the same way, the human beings have been instructed to respect other genuine rights of their neighbours, relatives and parents. There are complete details about such matters in the copious verses of the Quran and the traditions of the prophet. Moreover, the animals are to be treated with kindness as the Prophet (SAW) has once said:
“Verily are rewards for our doing good to quadrupeds and giving them water to drink? There are rewards for benefiting every animal having a moist liver”. Islam has suggested the measures to prevent the destruction of trees. It is for the same reason that the cutting of trees is prohibited even during war until their existence becomes advantageous to enemy. Abu Bakr (RA), the first Caliph of Islam while sending his troops to Syria and Iraq instructed the warriors not to destroy the towns and crops. The result of these measures was that every monastery of Sunnis sect of Sufis had a garden and perhaps the same spirit is reflected in the famous Mughal gardens too.
So far cleanliness is concerned; Islam has made it obligatory upon the Muslims to purify themselves, and their surroundings from all impurities. For example, washing the body is enjoined after each of the following impurities; sexual intercourse, breaking wind, menses, pollution, childbirth and miscarriage. Before washing, one must remove impurities such as urine, human excrement and blood. Islam also enjoins the ablution before prayer. The ablution is performed by washing ones hands, rinsing his mouth, taking water into his nostrils, washing his face and arms as high as elbows, drawing his wetted hand over his head, washing his ears and his feet. If a person is pressed by calls of nature, he should not sit in a meeting place of the people, urinate in stagnant water, under a fruit tree, or a in a hard surface and windy place. Moreover, the Prophet (SAW) has prohibited breathing inside the pot (while drinking water). In the same way, the Holy Prophet (SAW) has forbidden drinking water directly from a water-skin. Thus, Islam has systematically provided a complete scheme of measures, in order to display its environment-friendly gesture.
V111
The Quran is not a book of science, but according to the belief of the Muslims, the divine book to guide man in order to adopt the right course of thought and action, and to lead a virtuous life. However, there are about 1000 verses out of 6000 verses of the Quran which speak about various aspects of science Though gray areas, such as cloning, (which has been described by one Muslim scholar as “ the ultimate expression of human vain glory”), are not directory mentioned in the Quran, but in the light of over all teachings of the Quran, the Islamic scholars can answer its various aspects using the Quranic insights as a guide. The ethical aspects involved in the process of cloning humans can easily be discussed in the broader perspective of Islamic ethics.
Strong emphasis is laid on the point by Islam that besides man being the vicegerent of Allah, he has to shoulder the responsibility for safeguarding the resources both natural and has to strive for human and ecological preservation of biosphere. He has to maintain the balance in the creation, do right deeds and keep justice in nature. It is one of the cherished objectives of Islam that exploitation of man by man or exploitation of nature in any form has to be ended. Integration of Iman (faith), Ilm (knowledge) and action on the basis of Islamic methodology has to be achieved. According to Islam, natural sources are as ‘Amanah’ (Trust) to be used sagaciously.”
Islam has laid much emphasis on creating balance in the all acts of men, including scientific activities. Islam made vast inroads in to the development and promotion of garden. All these aspects can be found in the idyllic paradise’s descriptions contained in The Holy Quran. Instances can be collected of Islamic rulers of Central Asia, Mughal India and Islamic Spain promoting and basking in this type of aesthetic splendour. The Islamic concept of beauty lies in blending a profusion of botanical, floricultural and architectural elements in a happy mix, illustrating cleanly that the universe of man proceeds in a somewhat TAWHIDIC WHOLE’ (unity of God’s circle). Moreover, Islam has suggested the measures to prevent the destruction of trees. It is for the same reason that cutting of the trees is prohibited even during war until their existence becomes advantageous to enemy. Abu Bakr (the first Caliph of Islam) while sending troops to Syria and Iraq instructed the warriors not to destroy the towns and crops. The result of this was that every monastery of Sunni sect of Sufis had a garden.
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