Teaching Islamiat

In the British era, schools of the Indian subcontinent did not have the formal
subject of Islamiat for their Muslim students. The senior members of a family were
supposed to teach juniors through their personal conduct.

Though at some places the madressah system was helping new generations to
read the Holy Quran (nazrah), character-building was considered to be the sole
responsibility of the family.

With the creation of Pakistan in 1947 and the subsequent adoption of the
Objectives Resolution in 1949, the subject of Islamiat was formally introduced.
The first education minister of Pakistan (Fazlur Rahman), who happened to be a
religious scholar, considered Islamiat as an essential subject within the whole
scheme of holistic education.

The state education policy for Islamiat revolves around the objectives of making
students know and understand faith with firm beliefs in the basic concepts of
Islam like Tauheed (monotheism), Prophethood and the hereaf ter etc.

During Ayub Khan`s regime (1958-69), this subject was made compulsory at the
elementary level. Similarly, the 1973 Constitution also makes Islamiat a
compulsory subject. It requires the state to take steps to enable the Muslims of
Pakistan to order their lives in accordance with the fundamental principles and
basic concepts of Islam.

Later in the Zia era (1977-88), the process of Islamisation was in full swing;
therefore, the subject got extra significance. Its teaching was expanded even to
students of professional universities. It was made a core subje ct in the training of
doctors, nurses, engineers, the bureaucracy armed forces etc.

During the last 67 years, Islamiat has been part of the curriculum and is being
taught in almost all schools across Pakistan. But its efficacy to inculcate Islamic
values in students` lives, turn them into ethically conscious citizens with empathy
for others and to mould them into one unified nation is yet to be seen.

Nobody denies the importance of Islamiat; rather, it is key to social

transformation. It can be a base for building strong ethical and civic foundations
for individuals alongside a healthy, progressive society. It should aim at promoting
emotional, social and intellectual development through Islamic perspectives.

But unfortunately, the concepts taught in Islamiat courses are mostly learnt only
to be regurgitated in examinations.

True and honest teaching of Islamiat can change an ordinary person into a better
human being and subsequently create a peaceful society. However, this depends
upon well-trained, well-versed and well-equipped subject teachers with a
passionate sense of creating a God-fearing society. The subject`s contents and
pedagogy need to be in line withour national requirements.

At present, the contents seem abstruse; hence students tend to avoid them.
Therefore, they need a thorough review to make Islamiat responsive to our
present problems. We should incorporate aspects pertaining to ethics and civility,
inculcating love for fellow human beings, a caring attitude for all of God`s
creations and consciousness of the divine presence in students` hearts. Besides,
students need to be engaged practically in various ethical dilemmas challenging
them to solve these issues in the light of Islamic teachings.

Many schools slack off in teaching Islamiat and regard it as a mere formality.
Many school managements do not value Islamiat as compared to other subjects.
They remain impassive, showing neither interest in nor concern for the subject.
Mostly unqualified people having no credentials of teaching Islamiat arehired. No
in-service teachers` training is arranged for Islamiat instructors.

Consequently, it has brought no improvement in our society. Though it has been

taught for decades, the results are entirely contrary to what had beenexpected.
No impact is witnessed in the state apparatus; rather many institutions have slid
into disarray. We see that new sets of problems have emerged in the last decade.

Pakistan is in the grip of horrendous problems like lawlessness, corruption,

nepotism and killings etc and with each passing day our problems are multiplying.
Materialistic tendencies are rampant and their overwhelming influence has made
us more self-serving and leastbothered abouttherights ofothers.

Islamic education needs to be based on the Quranic ayat which states: `... So vie
with one another in good work. Unto Allah ye will all return and He will inform you
of that wherein you differ` (5:48). The subject can help students discover divinity
in their hearts. It can make them aware of the divine presence behind the whole
universe to which we belong.

The Islamic message is all-encompassing and always open for multiple

interpretations; it is lil Further, Islamiat can encourage love and affinity between
relatives, neighbours, the community, and humanity at large. Therefore, a
thorough evaluation is the need of the hour. The writer is an educationist with an
interest in religion.

valianiamin@gmail.com

Dawn.
__________________
Live and Let Live!

#512
Friday, November 07, 2014
 Join Date: Mar 2012
Location: Khairpur/Larkana/Sukkur
Posts: 902
Zaheer Qadri Thanks: 587
Optimist Thanked 461 Times in 345 Posts

Morality & politics

THE relationship of morality to politics has occupied philosophers the world over
since time immemorial. While the ideas of Western thinkers such as Machiavelli and
Kant have gained universal acclaim, nonWestern philosophers have grappled with
such questionsfor as long,ifnotlonger, than their Western counterparts. Gandhi`s
reflections, for instance, build upon a line of thinking about the self and collective
thousands of years old.

Most classical and contemporary thinkers acknowledge that politics is more often
than not amoral, especially at the highest echelons of power. This does not preclude
us postulating what politics should be about, but many philosophers believe that
abstract notions of morality typically bear little resemblance to what actually
happens in the real-life political sphere.

One of the defining precepts of modernity is that ethical, and political, concerns do
not have to be rooted in one or other conception of the divine. In short, religion is
not the only source of morality, and political choices can and should be made
without recourse to the universalistic appeals of one or the other faith.

While philosophers alert us to the complexity of the link between morality and
politics, politicians prefer to paint in broad strokes.

They regularly claim their ideals and choices are motivated purely by broader ethical
concerns, like the collective `good` or `rights` of citizens. This is true all over the
world, but we Pakistanis distinguish ourselves from the rest, largely because we
make no distinction between ethics, religion and politics.

Take the never-ending moralising of Imran Khan, who insists that he is the voice of
righteousness in the midst of an immoral mob that is posing as the rightful
representative of the people. The P TI chief regularly invokes Islam to verify his
political credentials, and never tires of reminding us that fate has decided thathe
alone cansave Pakistan.

Khan employs such rhetorical flourishes in the mould of the religious right that is
the PTFs favourite political ally. Since the Zia years all mainstream parties have
either willingly employed religious rhetoric in their political discourse or reluctantly
acceded to the fact they have no choice but to do so.

Indeed, almost every major political statement in this country is laced with a moral/
religious tinge. For the most part politicians (and the army) express moral outrage
at the machinations of the `enemies of Islam`, but from time to time there is also
celebration at the outstanding moral character of individuals or institutions that
embody the best `Islamic` values.

Tellingly, it is not just mainstream politicians, the religious right or state

functionariesthat conflate morality and politics.

Progressives increasingly express their politics in moral terms as well. The whole
discourse of `terrorism` is both cause and consequence of this intensifying trend.
After every blast that takes innocent lives, a wave of moral indignation does the
rounds, and the forces of reason (read: the state) are implored to bring the incivility
to a halt. The politics underlying this moral indignation is generally of the liberal
variety, usually voiced by individuals in their capacity as `concerned citizens`.

Publicised incidents of gratuitous violence against women and groups whose

religious affiliations cast them outside the pale of the state`s version of Islam
similarly induce moral outrage and a round of protests but little in the way of an
organised politics presumably because parties that consider themselves liberal are
wary of contesting the hegemony of the faith-tinged morality that undergirds
mainstream discourse.

Progressives regularly lament this meekness in the face of the religious right. But
whatof our own moralising and the politics implicit or otherwise into which this
moralising translates? Just take the most recent example of an admittedly horrific
act of violence against a Christian couple in Kasur. The reactions of progressives
after the deathshave been largely predictable, including the silence on fundamental
aspects of the couple`s condition.

That the husband and wife were lynched by a mob on the basis of a trumped up
blasphemy charge is clear. But what about the fact that these two Christians and
the rest of their family were indentured labourers who were ultimately reduced to
ashes inside the very brick kiln in which they toiled their whole lives? Yes there are
well-to-do Christians and other religious groups for that matter facing victimization,
but there is a close nexus between religious identity and class that is operative in
Pakistani politics which too many progressives continually ignore. Moral indignation
neither helps to make sense of this nexus or, more importantly, build a politics
against it.

Morality and politics are certainly related, but progressives need to stop being the
mirror image of the religious right if they want to challenge the latter`s hegemony.
The writer teaches at Quaid-i-Azam University, Islamabad.

Dawn.
__________________
Live and Let Live!
The Following User Says Thank You to Zaheer Qadri For This Useful Post:

musmanhussain (Friday, March 27, 2015)

#513
Friday, January 02, 2015
Join Date: Sep 2013
Location: City of Saints
hafiz mubashar Posts: 709
Thanks: 204
Senior Member
Thanked 421 Times in 314 Posts

Land rights in Islam

The jagirdars see land as their exclusive right.

IN Islam, everything, including the being of man, is owned by God. Land and its
plentiful provisions belong to Him, but have been given to man to keep in trust, to
be used wisely for his own benefit and that of the larger community.

For example the Quran says: To Him belongs what is in the heavens and what is on
the earth and what is between them and what is under the soil (20:6), while it also
observes that It is He who made the earth tame for you so walk among its
slopes and eat of His provision and to Him is the resurrection (67:15).

To promote entrepreneurship and human creativity, Islam has encouraged private

holdings of such resources that may be in excess, and are not held at the cost of
peoples welfare.

The Quran does not lay out specific instructions on how land may be distributed, but
it does spell out the principles clearly for a fair and just system to be developed in
an Islamic society.

Over the centuries, Muslims have used their abilities to judge right from wrong, and
to develop land measurement and planning, usage and taxation systems that deter
exploitation by a few. Division of state lands among farmers is a standard Islamic
practice.

Caliph Umar refused to divide land conquered through victories among soldiers for
fear of its concentration in a few hands. Most of the land was kept with the state,
and used as a commons.

Islam does not allow ownership, as in exclusive use by a few, but gives trusteeship
under defined terms. Those who have been given this trust have huge
responsibilities to others in terms of their well-being. If landholders do not fulfil
these obligations, the state is fully within its rights to take back the land and use it
for the larger economic benefit, under the principle of public interest (maslaha).
Private trusteeship is allowed and indeed protected in the Sharia, but only if it does
not create injustice, hunger and poverty in society.

Islam lays particular emphasis on social justice, the word justice having been
mentioned in the Holy Quran the third most frequently after God and knowledge.
Muslims are urged to ensure balance, fairness, kindness and truth in their dealings,
reflecting on Gods qualities of adl (justice) and qist (equity).

Both the Quran and hadith forbid taking over the property of others through
unlawful means by the individual or by the state.

Islam holds a strict yardstick for rulers to follow. They must ensure a socially just,
economically equitable and fair society, with land distributed amongst citizens in
such a way that they are not exploited by a few. They must also develop legal and
transparent systems of private trusteeship that may not be susceptible to fraud or
forced takeover.

As data shows, both poverty and inequity are high in Pakistan, the former defined
as a composite of lack of education, nutrition, health and basic social services.

These conditions are especially prominent in the rural areas, where the often
subhuman conditions of landless farmers and those with very small landholdings are
directly related to the pattern of land ownership. Much agricultural land is held by a
few feudal families while peasants who do own land are often denied access to
water for irrigation.

With the socio-economic situation clearly showing that the current landholding
pattern is a major factor contributing to increasing hunger and deprivation in the
country, a judgement by the Shariat Appellate Bench, declaring land reforms un-
Islamic, is difficult to comprehend. It is clear that several instances when the state
should be able to intervene were not considered. Contextual reasoning and ijtehad
that Islam has always urged Muslim intelligentsia to practise, were sacrificed for
literal interpretation.

A most significant fact has been left out of the debate. The land distribution system
existing in Pakistan today is evidently un-Islamic as it negates the basic principles of
justice and equity for the majority. Eminent scholar Javed Ahmed Ghamidi points
out that much of the land in pre-Partition India had been handed over by the British
to individuals, although most Muslim societies had been using land as common
goods. The result was that the jagirdars began to see land as their exclusive right.

If there is a case for what is Islamic or not in terms of land rights, it is whether land
distribution pre- and post-1947 was legal and fair.

This should be relatively easy to prove, without affecting the Islamic tenet of
protecting legally purchased property.

This would pave the way to reduce the alarming levels of income disparity, hunger
and poverty, and contribute to ensuring land rights according to Islamic principles.
Written by Nikhat Sattar: the writer is a freelance contributor with an interest in
religion.
http://www.dawn.com/news/1154522/land-rights-in-islam
__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

#514
Sunday, January 04, 2015
Join Date: Sep 2013
Location: City of Saints
hafiz mubashar Posts: 709
Thanks: 204
Senior Member
Thanked 421 Times in 314 Posts

Glorious example
The Quran must be read with deep reflection to understand its meaning.

THE prophet of God (PBUH) was the noblest of humans. His conduct was declared
by God as the glorious example, and was an embodiment of sympathy, tolerance,
justice, humility, magnanimity and many other attributes quite apart from being
most notably the truthful (al-Sadiq) and trustworthy (al-Amin).

The fact that he was unanimously accepted as truthful (al-Sadiq) was confirmed at
the beginning of his prophetic mission by his sworn enemies too, who
acknowledged unanimously that he couldnt make an untrue claim when he
ascended Mount Safa, calling their attention to ask if they would believe him if he
claimed that the enemy was preparing to launch an attack on Makkah. Many of
the same people became so aggressive that he had to migrate to Madinah, but
they still considered him to be so trustworthy that he had with him many of their
valuables which, before leaving Makkah, he gave to his cousin, Ali, to be returned.

Khadija, his wife, the person closest to him, confirmed when he received the first
revelation that he was an extremely sympathetic person to whom God would not
cause any harm. The Qur'an he presented as Gods word preached forgiveness for
enemies and he himself demonstrated that attribute like no one else could. He
preached and practiced religious tolerance in a way that Jews and Christians were
given the freedom to practice their faith in the city-state of Madinah where he
literally enjoyed full administrative authority. He declared killing a human being as
big a crime as killing all of humanity. He didn't allow his companions to consider
him higher in status than any of the other prophets. He taught them not to doubt
the intentions of others even if there were strong reasons to do so. He
implemented the dictates of justice on himself and his very close relatives and
friends first, before expecting others to be judged by them. The list of moral
virtues he preached and practiced at the highest level of expectation is endless.
What we find today in the conduct of the people who claim to be his followers is,
however, in many cases completely the opposite of his glorious example. If we
trace the causes, we find one reason more than any other: there is an absence of
a serious effort to understand the message the prophet of God brought. Instead of
critically examining the contents of the Quran to find what it is requiring the
believer to acknowledge and practice, exceptions apart, Muslims have chosen to
emotionally and blindly follow what their elders taught them, primarily from
sources outside the Quran. The result is that instead of understanding the
message of the Quran as a coherent narrative, Muslim groups have accepted as
their religious understanding messages that are different and in some cases
divergent from what others have accepted.

The Quran has two sets of rules mentioned side by side which can easily be
deciphered through a serious reading of the text. There are rules that were meant
for the prophet and the people who received the message of God directly from him
and there were others that were universal. The Quran is unambiguous in
presenting the two sets of rules as distinctly applicable to the immediate
addressees and to humanity respectively. However, if the unwitting reader is bent
upon considering each and every verse of the Quran universally applicable, he is
bound to generalise what was meant to be era-specific.

The Quran talks about deliberate deniers of truth (Kuffar) worthy of Gods
punishment even in this life for rejecting the truth they received directly from the
messenger. The result of generalising era-specific verses caused some zealots to
search for Kuffar from among non-Muslims as well as, at times, from within
Muslims, to take them to task. Without bothering to distinguish between verses
meant for all times and those that were describing Gods displeasure against the
immediate enemies of His messenger, many Muslims chose to generalise that
displeasure to apply to those people who in reality deserved to be sympathised
with and properly informed about the message, like the messenger of God did in
his prophetic mission.

The way out of this predicament is to teach Islam in a way that the Quran is read
with deep reflection for understanding its meaning, ensuring that all religious
sources outside the Quran including the hadith are understood in the light of its
text. The Quran-centred approach of learning Islam would ensure that the focus
of affiliation of faith would shift from sectarian rhetoric to the text of the Quran.
As a result, Muslims would rely more on the meaning of the book of God instead
of hearsay-based information that has not only divided Muslims but also presented
a skewed message of the sirah of the prophet, which when it is understood in the
light of the Quran gives the message of a faith which is enlightening, tolerant,
humane, and convincing.

Written by Khalid Zaheer: the writer is a religious scholar.

http://www.dawn.com/news/1154892/glorious-example
__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')
#515
Friday, January 16, 2015
Join Date: Sep 2013
Location: City of Saints
hafiz mubashar Posts: 709
Thanks: 204
Senior Member
Thanked 421 Times in 314 Posts

Poverty challenge
Islam has introduced certain principles to tackle poverty.
POVERTY is one of the major global issues facing many countries. It is also
considered to be the root of many other problems such as inadequate nutrition,
low life expectancy, lack of education, healthcare and sanitation etc.

Poverty turns nights sleepless and days restless. A poor person has no respect in
society and many consider him worthless.

However, we must ponder why there is poverty when Allah declares And no living
creature is there on earth but its provision is due from Allah. ... (11:6). Allah is
indeed the sole Sustainer of the entire universe. He provides sustenance to every
soul.

When Adam was sent to Paradise, Allah assured him that ...You would never be
hungry therein nor naked. And you (will) suffer not from thirst therein nor from
the suns heat (20:118-119). However, upon his faltering, he was dislodged and
sent down to earth. At this point, Adam implored that he would feel hunger and
thirst and face the vagaries of nature, fear and trepidation from the onslaughts of
Satan on earth. The Creator granted him all that he asked for.

Ever since man descended to earth, he has hunted for food. His physical body
needs continuous nourishment and his intellectual and spiritual growth depends on
his physical nourishment. While referring to prophets, Allah says We did not
create their bodies that ate no food. ... (21:8). Therefore, every human being
strives for food from sunrise to sunset, travels to far-flung areas, and migrates to
unknown lands in search of sustenance. Most infighting amongst humans is over
securing livelihood. Sometimes, man behaves like an animal, snatching food from
others mouths to put out the fire inside his belly.

The world and its resources are created for mans use. These are spread all over
the globe. They include resources buried beneath the soil, hidden in the
mountains, laid underneath oceans, spread over the surface and even in the outer
atmosphere. Every corner of the earth is full of resources for human use, yet
millions of human beings live below the poverty line a level where basic needs
remain unmet. This is a great irony which needs rectification.

Normally, those nations, communities and people are trapped in poverty which are
too lethargic to explore natural resources, uninterested in life-oriented education
and careless about life overall.

The Quran encourages humanity to spread over the earth to search for Allahs
bounties; all fields are open for human exploration and use. It is for man to
explore the world and make use of natural resources. Everything on earth has
been created for man; it is his duty to make use of all divine blessings. Thus
exploration and exploitation of natural resources is the prime duty of all humans.
But man must remain mindful of his responsibility towards nature. He has to leave
a much better world for coming generations.

Keeping in view the vast and abundant natural resources, the problem of poverty
seems unnatural, man-made and perhaps reflects human lassitude. A man cannot
grumble that he is stuck in poverty because of natural causes. The
mismanagement of natural resources and the stratification of society are
considered to be the major causes of poverty. This can be overcome by proper
resource management.

One can observe mismanagement at every level. There are people who dine at
five-star hotels with a surfeit of food, while in the same area there are people who
starve and sleep hungry. We see people travelling in air-conditioned cars while on
the same roads people are packed like sardines in rundown buses and also seated
precariously on the roofs of vehicles. We see children studying in elite schools
while there are poor children who have nowhere to study.

History reveals that all societies have remained stratified on the basis of resources
in all ages. Some have more resources than others. Therefore, those who have
more resources are more powerful with greater status. Many societies have seen
clashes between people due to income inequality.

Islam has introduced certain principles to bring people at par with each other.
These include generosity and philanthropy in the shape of zakat, sadaqah, infaaq
and qarz-i-hasana.

In order to eradicate poverty, a life-oriented education system is the need of the

hour, whereby learners are equipped with the tools needed to fend for
themselves.

People trapped in poverty need guidance, encouragement, proper infrastructure

and the right tools to improve their economic situation. There are enormous
natural resources waiting to be exploited to their full potential. Those who
responsibly exploit these resources are doing a service to humanity and Islam
considers this ibadat, or worship.

The government needs to extend a helping hand to those individuals who want to
climb out of the pit of poverty by creating the right environment and providing
them encouragement.

Written by Amin Villiani: the writer is an educationist with an interest in religion.

http://www.dawn.com/news/1157262/poverty-challenge
__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

#516
Friday, January 30, 2015
Join Date: Sep 2013
Location: City of Saints
hafiz mubashar Posts: 709
Thanks: 204
Senior Member
Thanked 421 Times in 314 Posts

Mosque & seminary

No longer are madressahs the centres of thought and reflection.

THE two emblems of Islam the mosque and the madressah are frequently
vilified, feared and even shunned by many non-Muslims.

In Pakistan, some are places to avoid, rather than to seek out. People often first
determine which sect the mosque belongs to. The increasing number of
madressahs has been worrisome: many are linked to sectarian hatred and
religious extremism. Before these statements are refuted for reflecting the un-
Islamic attitude of secularists, it would be worth examining their validity.

The mosque is the translation of the Arabic masjid, which is derived from
sajdah, to prostrate. It is a place for worship, and since prostration is an
essential element of Muslim worship, it is where the Muslims gather to pray. From
the advent of Islam, the masjid had been used as a community centre, where
people would gather to discuss and resolve matters collectively. After Islam was
formally established in its first state, Madina, mosques attained a pivotal role.

Both men and women prayed in mosques daily, the Prophet (PBUH) gave
sermons, and later on, religious scholars talked about religious and social issues.
Strangers to the town were taken to the mosque to be looked after; the afflicted
found solace and peace there; and community life thrived around the mosque. All
Muslims were welcome, and non-Muslims were allowed, provided they adhered to
the norms of respect and dignity. The wise, the thinkers and those who were
known to take interest in public affairs were to be found in mosques. The followers
of Islam worshipped where peace dominated.
The madressah began with the basic Quranic injunction Iqra, (read), and when
the Prophet said it is incumbent upon all Muslims to gain knowledge he was
paraphrasing Gods guidance. Initially, there was the maktab, associated with a
mosque, where children were taught Arabic, basic mathematics and Islamic law.
This then evolved into the madressah, which had an extensive curriculum of
religion, arts and the sciences.

These centres became the first nuclei of thought and reflection on the universe,
where Muslim scientists and philosophers gained their insight and communicated it
to the world. A minimum of 16 years was required to complete the curriculum,
and students had full freedom to communicate, debate, write and teach. The
madressah was similar to a modern-day university. It became a centre of
excellence for learning and knowledge and the most eminent scholars emerged
from it.

Nowhere has the spirit of both the symbols changed as radically as in Pakistan.
While the outward structure remains similar, many mosques have become bases
of individuals who often preach division and hatred, in the name of their particular
brand of Islam, which they believe is the only right religion. Women are barred
from entry in most.

Using the most mundane differences between sects, preachers highlight the
apparent misdoings of other sects, instead of focusing on the multitudinous
issues that prevail in society. As Jesus is quoted as having said, They would
strain out gnats, and swallow camels. (Matthew, 23:24). They incite people to
violence, persecution and killing of innocent fellow beings, when they should be
playing a role to develop collective ethics, warning people against doing harm to
others, and promoting strength of character.

The world has seen a gradually diminishing role of madressahs, as secular and
religious education were separated, but where the state would not attend to
educating its poor young as in Pakistan madressahs became the poor childs
school. He could be taken in, at as tender an age as four or five years, and his
young mind tutored in whatever narrow vision of the world (and of Islam) his
teachers had. The latter belonged to a particular sect, had read and interpreted
the Quran without deep reflection of the internal coherence, context and timing of
the verses, and made their decisions on what they wanted to follow.

Spurred on by desire of power, and the lost glory of Muslims, they inculcated
venom in these young breasts, making them ready for what they saw as jihad.
From being a centre of learning, the madressah, more often than not, became one
of ignorance and bigotry.

It is the control that people with distorted ideas about religion have over these
emblems that is the problem. Ordinary Muslims need to restore the sanctity and
peace of mosques and madressahs, by calling upon the state to take them under
its control, remove any sectarian claims, allow admission into a madressah only
after the child has completed his compulsory 12 years of general education, and
establish a strict code of ethics for preachers that must be monitored by
committees that include local communities.

This is the only approach that would help reform these institutions in line with true
Quranic guidance.

By Nikhat Sattar:The writer is a freelance contributor with an interest in religion.

Published in Dawn, January 30th, 2015
http://www.dawn.com/news/1160330/mosque-seminary
__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

#517
Friday, February 27, 2015
Join Date: Sep 2013
Location: City of Saints
hafiz mubashar Posts: 709
Thanks: 204
Senior Member
Thanked 421 Times in 314 Posts

Bounty of water

ALLAH has blessed humanity with innumerable bounties and water is perhaps the
topmost amongst all of these. He has made all creatures out of water as He
mentions in the Quran: We have made every living thing from water. ...
(21:30). After oxygen, water is considered to be one of the basic needs for living
creatures.

At another place the Holy Book says: Allah has created every creature from
water. Of them there are some that creep on their bellies, some that walk on two
legs, and some that walk on four. Allah creates what He wills ... Allah is able to do
all things (24:45).

The above verses hint not only at creation from water, but the latters continuous
importance in all spheres of life. The very survival and sustainability of all
creatures depends on water. It is in fact a part of Islamic teachings that one needs
to be mindful, cautious and responsible in using Gods bounties the scrupulous
use of water and other God-given bounties is an implied way of thanksgiving.

We see innumerable sources of water on earth; 71pc of the earths surface

consists of water, much of it contained, in the oceans. Seawater is yet to be made
fully potable and usable for irrigation through the development of cheap
desalination technology. Other sources include rain, rivers and glaciers, etc.
Until recently, many people used to think that water is free and an inexhaustible
treasure. Therefore, the usage of water in a profligate way was rampant. But now
that thinking is beginning to change. We are sensing various ominous signs of
water scarcity as opposed to rising demand. Intellectuals, experts and other
concerned citizens are raising their voices about the impending dangers of water
shortage. Some countries are drying up and there is the potential of inter- and
intra-state violence over water that could lead to instability in different regions.

According to some renowned environmentalists, water is going to be the most

prized commodity in the future, which may instigate mans animalistic traits to
fight for the commodity he needs.

Therefore, many countries have started thinking seriously and devising plans to
avoid a crisis situation. For example, the UAEs Water Aid campaign named Suqia
has initiated a plan aimed at providing potable water to five million people facing
water shortage in Asia and Africa and has reportedly raised nearly $50 million for
drilling, pumping and water purification methods in poor countries. The UAE Red
Crescent has already reportedly started work on boring wells in 10 countries,
including Pakistan.

Similarly, Singapore, with very scarce sources of water, has embarked on building
a good number of water reservoirs. These are to be filled by capturing rainwater,
thus reducing the city states dependence on imported water from neighbouring
Malaysia.

Pakistan is synonymous with crises major and minor ones pop up every now
and then. Water shortages in parts of the country have started making headlines.
The problem may snowball into a major crisis. Before we drift towards
catastrophe, it is time to think seriously, with planning and action. The most
vulnerable sector which might suffer extensively is agriculture, which forms the
mainstay of our economy. If agriculture is affected, the repercussions are felt in all
other sectors. This is a warning sign which Pakistan needs to take seriously.

Also, the situation in Pakistan is highly cumbersome with regard to water

accessibility. There are villages across the country where people have to walk
miles to fetch drinking water while, in contrast, we also see areas where water is
used in a profligate manner. One can also observe, especially in Karachi,
numerous legal and illegal hydrants. Rusted and dilapidated tankers can be seen
spilling water as they transport it, on the way ruining roads. This sector needs to
be regulated, organised and monitored in the public interest. For example, it
should be made incumbent upon the tanker owners to use vehicles that do not
waste any water in the transportation process, while illegal operations need to be
wound up.

There are a number of ways to pre-empt the emerging crisis. The first and
foremost is education. The general public needs to be educated about the
conservation of water, reminding them about Allahs commandment which says
...Eat and drink but waste not by extravagance. Certainly He likes not Al
Musrifun (7:31).

Secondly, it is necessary to build extra reservoirs where people can save rain and
floodwater for later use. During monsoon, we get enough rain which sometimes
turns into floods, destroying homes and hearths, crops and cattle. Experts need to
look into ways to develop technology to harness rainwater and retain it for later
use. Waste water also needs to be treated primarily for industrial purposes. In
short, we must awaken before it is too late.

By Amin Villiani: The writer is an educationist with an interest in religion.

http://www.dawn.com/news/1166112/bounty-of-water
__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

#518
Friday, April 10, 2015
Join Date: Sep 2013
Location: City of Saints
hafiz mubashar Posts: 709
Thanks: 204
Senior Member
Thanked 421 Times in 314 Posts

No questions asked

The decline of Muslim societies continues due to the rejection of

reasoning.
THE quest for knowledge and exploration of the universe is one of the most
powerful commands of Allah Almighty. The Holy Quran emphasises contemplation
of the creation of the heavens and the earth. There are various verses which urge
people to ponder over nature.

The importance of studying nature is also evident from the names of several
chapters in the Quran such as ant, elephant and cow. The question arises: is
studying nature without questions possible? Indeed, it will be nave to think so.
Then, why do so many Muslim societies appear hostile to questions? Can we as a
society afford to continue with the suppression of questions? Are the root causes
of the problems these societies are experiencing not emanating from this hostility?

A cursory look at the histories of civilisations reveals that the stories of their rise
and fall are nothing other than endeavours to address the questions that were
raised in the past. Certainly, questions have been dominant in the evolution of
civilisations. At times, questions were viewed as threats; hence, the questioners
were imprisoned and/or killed. Socrates, one of the most influential philosophers,
was persecuted for corrupting the minds of youth with his questions. Many
aspiring intellectuals and scientists met similar fates in other societies as well.

Likewise, many Muslim societies have also been tainted with the blood of
intellectuals, while they have also been enriched by their significant contributions.
These contributions were primarily possible due to the openness of those
societies. The tolerance towards asking questions enabled them to produce
philosophers and a panoply of people in other fields. These societies have ceased
to produce such people, which point to their decline.

The decline continues due to rejection of reasoning and the belittling of the role of
intellect. Consequently, they have actually belittled the structures of their societies
as a whole. It is an irony that the followers of the Holy Quran appear to have
question-phobia.

The phobia is leading them towards mass ruin, which can be averted when
questions will be allowed. At present allowing questions means a blow to the
interest of the elites, as it creates a sense of insecurity in them. Therefore, to
safeguard their interests they control the flow of information and questions.
Resultantly, an anti-question ideology has emerged which tries to defend the
interests of societies by banning them.

In the knowledge era, a ban on questions or evading them is tantamount to a

suicidal act. In fact, the inability to ask questions has led societies to produce
extremists and terrorists who are not only killing themselves and innocent people,
but are also forcing societies as a whole to be part of their ignorance.

It is fascinating to note that contrary to question-phobia, Islam strongly

advocates the asking of questions. Besides the emphasis of the Holy Quran, the
life of the Holy Prophet (PBUH) is full of examples whereby in order to educate
people he used to ask questions. He would also encourage people to ask
questions. One Hadith states: Knowledge is a treasure and the key to access this
treasure is [to] question. Therefore, ask questions and there will be the blessings
of Allah on you. Asking questions is rewarding to four types of people: the
questioner; the teacher; the audience; and to the people who love the
aforementioned people.

There are even examples from the lives of the caliphs, when common people
would ask them questions. One widely quoted example is from the life of Hazrat
Umar, when a person asked him about his robe that was made out of the cloth of
booty.

Unfortunately, the treasure of knowledge at this time appears to be far away from
the majority of Muslim societies as they have lost the key. Con*sequently, they
are becoming societies of superstition. The inability to ask questions leads people
to declare the inventor of the water car a hero and to garland people such as the
murderer of the late Punjab governor Salmaan Taseer. Many intellectuals justify
their acts of heroism. In such an environment, few people will dare to ask
questions. And whoever dares to ask questions is being silenced in the name of
blasphemy and/or societal interests. The sane voices are punished while insanity
continues its bloody dance.

The dance will end only when educational institutions stop producing individuals
who spout readymade answers. Instead, they need to be substituted with
independent thinkers capable of asking questions. In order to revive themselves
and be at par with the developed nations, Muslim societies need to review their
policy of banning or restricting questions, as it is against the basic spirit of Islam
which so strongly stresses the use of the intellect. They also need to reform their
educational policies in order to align them with the spirit of free inquiry.

Published in Dawn, April 10th, 2015

http://www.dawn.com/news/1174955/no-questions-asked
__________________
"But screw your courage to the sticking place,
And we'll not fail." _Shakespeare, 'Macbeth')

#519
Saturday, June 06, 2015
Join Date: Jul 2014
Posts: 4
Farhan Tahir Thanks: 5
Junior Member Thanked 0 Times in 0 Posts

One community

WE are different from one another yet we are one community. In fact, the Holy
Quran says that all humans are one community. Everyone born in this world is
human first, then takes on his familys identity as a Muslim, Christian or a believer
of any other faith. In some cases, the familys faith takes precedence in a way
that renders the person oblivious of his/her prime responsibilities as a human
towards fellow beings.

Presently, we are faced with the challenge of communalism. Everyone lives within
his own cocoon; life has become self-serving and exclusive, with people limited to
their own circle.

Being human, one must realise that there is a divine thread running throughout
humanity connecting each person with the other. World peace, progress and
prosperity are the desired goals of entire humanity, but these are dependent on
religious harmony and going the extra mile beyond communal boundaries. It
requires mutual understanding, respect, and tolerance, holding fast to the rope
that binds us together.

Islam invites all of humanity to worship the Lord (2:21). Worship means prayer
and service to humanity. Humanity is like one body; if an organ is in pain, then
the whole body feels the pain and becomes restless.
A divine thread runs throughout humanity.
All human beings inhabiting the earth irrespective of their race, religion, colour
and caste are created from one soul as per the Holy Book (4:1). Their body
structure, systems, blood colour and life requirements are the same. They
collectively share the earthly resources including the oceans water, air, glaciers,
sunlight, outer space and other natural phenomena.

They breathe oxygen, drink water and enjoy rain and sunlight drawn from one
heavenly source to sustain their lives. They get inspiration and enlightenment
from one spiritual fountainhead. The problem of one nation is the problem of
another. If a calamity hits some part of the globe, all of humanity feels the pain
and expresses its sympathy for the victims.

Islam, through its teachings, is quite emphatic in making humans realise their
single origin. It says humans are the descendants of Hazrat Adam, who came to
this world for a short period. The earth and its resources are therefore entrusted
to humans to manage in accordance with the divine will.

The Holy Prophet (PBUH) is designated as a mercy for all creation with a mission
to be kind and gentle towards all human beings. His teachings are available for all
peoples, no matter what faith or background they belong to. He came as a
blessing to the worlds and treated those he encountered with kindness.

Differences at the level of culture and religion are natural, but they should not
become a cause of friction. Allah says that He will judge them on the day of
Resurrection (22:17). The need of the time is for humanity to live together in
peace in order to surmount the global challenges of food shortages, diseases and
environmental changes. Accepting social and religious diversity makes humanity
akin to a tree, whose leaves differ from one another in physical shape and size but
are attached together to the branches and stem.

Every human being is worthy of respect, deserving the best, no matter what
language one speaks or what religion one professes. The Holy Prophet has set
numerous examples highlighting the spirit of oneness among humanity. The
Constitution of Madina enabled Muslims and non-Muslims to demonstrate the spirit
of humanity. It recognised the pluralistic nature of the world and provided a base
for strength, wherein each party had a right to keep its own law and customs. It is
on record that the Holy Prophet respected all communities, be they Christian or
Jewish, who visited him as guests or sought his help.

As it is reported, once a funeral procession passed in front of the Holy Prophet and
he stood up till the procession left. He was told that it was the coffin of a Jew, to
which the Messenger replied that it was of a [human] being (Bukhari Book No. 23,
Hadith 399). Also, the Quran particularly invites the People of the Book towards
the word which is similar between them (3:64).

In recent years, the world has witnessed polarisation among people. In order to
make the world peaceful, progressive and prosperous, the new generations must
be taught that humanity is one community. The pluralistic nature of humanity
needs to be understood, valued and built upon to construct a better world. In
Islam, pluralism is well-recognised and respected.

For example, in the early period of Islam, we found companions of the Holy
Prophet from different lands, building the edifice of Islam together; Hazrat Salman
Farsi from Iran, Hazrat Bilal al-Habashi from Abyssinia and Hazrat Suhayb ar-Rumi
from Byzantium all these distinguished individuals hailed from different lands
and cultures and together worked for Islam under the ablest leadership of the
Holy Prophet.

http://www.dawn.com/news/1186275

#520
Friday, June 26, 2015
Join Date: Dec 2014
Posts: 382
ayeshamehreen Thanks: 210
Senior Member Thanked 237 Times in 123 Posts

Space for dissent

Space for dissent

PAKISTANS blistered soul faces challenges from overlapping factors of ideology,

language, ethnicity and multi-denominational belief systems. Within this
disparateness, the pulpit is a constant that can unite or divide. Right to citizenship
by birth and right to citizenship by blood cohabit awkwardly with religious
imperatives. Denominations plus ethnic, ideological and language groups
constantly seek ascendancy through violence. Their power base is usually religion,
a balm to the soul that can also be its bane. Mismanaged hybrid ideologies
compound the inherent instability of a young nation. Each group claims to uphold
untainted ideals of democracy and social equality. Language itself is not immune
to the onslaught of purity. Urdu, English and Arabic are Pakistans national, official
and religious languages, respectively. Four provincial, five regional and the 60-odd
minor languages fight hard to claim purity and disclaim cultural sedition. Fear and
frustrated ambition can erupt to the surface and seek single-issue political
platforms over a perception of ARCHIVE SEARCH purity.
With eight major and seven minor ethnic groups broadly grouped by language,
purity rears its ugly head with the threat of ethnic purification lurking over the
horizon.

Taking bickering denominations into acco unt, each of the dozen paths of
redemption and salvation declares inclusiveness in public but remains exclusive in
private. The powerful seek to purify the landscape of the impure. Faith has gone
public and seeks state involvement, patronisation and implementation. A single
tribe may illustrate the overlap of ideology, ethnicity, language, ideology and
belief systems, having within it different religious denominations that speak
diverse languages and hold conflicting political opinions. Samad Khan, a Sunni
Muslim, is a Tareen Pakhtun whose Doabi Punjabi-speaking parents migrated at
Partition from Basti Pathan aan, Jullundur. His recently acquired Pashto
complements his Urdu and impeccable Eng lish, while his politics are Anglo-
Pakistani populist democracy selectively embellished with religion. Tareens may be
native Urdu, Punjabi, Seraiki, Hindko, Pashto or even Balochi speakers,
representing various belief systems and ideologies. The same is true for every
tribal and clan group, yet there is intermarriage among tribal equals, including
religious denominations. Over the past 67 years, intermarriage and the
ideological, linguistic, ethnic, and multidenominational overlap should have
created a homogenous society gradually overcoming its natural divisions to fuel
rather than regress development as it has done in Pakistan. Denominations aside,
95 to 98pc of Pakis tanis are bound within a common belief system that justifies
high expectations of solidarity and stability. Yet the opposite holds true.
Accusations and counter-accusations by warring groups to proclaim their purity
have led to bloodshed and instability, starving development and feeding poverty.
Each group is convinced of its righteousness, a violently expressed trend.

This righteousness emanated from the pulpit and became the rank and files
prevalent selfrighteousness embedded in belief. Neit her legislation nor the point
of the bayonet will eliminate selfrighteousness, the regrettable by-product of
public religion. The Soviet Union tried that for 69 years and failed. Religion is a
fundamental need. In the aftermath of the Soviet Empire the Orthodox Chu rch
went bullish, and Islam emerged stronger. Pakistan has been alternately
experimenting with legislation, the bayonet and a Western-style electoral system
with religious trimmings. Neither has been satisfactory, and repea liable to worsen
matters. Pakistanis weakness for religion is also their strength. If their faith has
been used to divide, it also has the power to unite and stabilise. When the pulpit
emanates righteousness, it can also ensure against self-righteousness. Instead of
conducting a losing battle with the religious leadership, it is time to institutionalise
it as a collegial body within a system of checks and balances to serve as vigilant
ombudsmen rather than versatile political actors. Moreover, a state unfettered by
religion will strengthen faith. It will also trim state power, whichting the dose is
often exceeds its remit. Purity will then become a concept mitigated under checks
and balances.
During the Pakistan Movement, the Muslim League rank and file filled the streets,
yearning for a Muslim/Islamic state. That expectation has not yet been fully
satisfied. Self-interested groups will always be able to harness that unsatisfied
expectation. They need to be denied that terrain. Pakistanis should submit to the
will of the people without giving in to religious tyranny, and adapt the loose
framework of a constitutional theocracy to their needs in which religion remains a
principal reference for legislation, while ensuring that the power of the collegial
clergy is on par with that of the queens of England and Denmark. That should
allow Pakistan a badly needed cooling down to retrieve its tired soul. The writer is
a freelance contributor.