NOBLE QUR’AN

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QURAN AS A FOUNTAIN-HEAD OF ALL KNOWLEDGE

INTRODUCTION:

[31:28] And if all the trees that are in the earth were pens, and the ocean were ink, with seven oceans swelling it thereafter, the words of Allah would not be exhausted. Surely, Allah is Mighty, Wise.

The Holy Quran is a fountain-head of all knowledge. It is the last and perfect message of ALLAH (s.w.t) to the Whole Mankind revealed some fourteen centuries ago to an unlettered man of Arabia by the name of Muhammad (sa). The most innocent of the innocents and the purist of the purified and the most perfect of all that ever walked on this planet, was chosen to receive the brilliant light of the Quran which, having dispelled all the traces of darkness, ushered in the era of enlightenment on mankind. In the words of Holy Quran:

[39:70] And the earth will shine with the light of her Lord,

The very first verse of this Holy Text revealed to the Holy Prophet in the dark recesses of Cave Hira speaks volumes on the great revolution of knowledge and learning that was to be triggered by this book. And they were:

[96:2] Convey thou in the name of thy Lord Who created, [96:3] Created man from a clot of blood. [96:4] Convey! And thy Lord is Most Generous, [96:5] Who taught man by the pen, [96:6] Taught man what he knew not.

EXPLANATION:
The Holy Quran is a comprehensive book of all sciences, in which all that will happen until the Qiyamah, all the information about the beginnings and the end of the world and the solution for all problems of every aspect of life is present. As Allah Ta'ala says in (Surah Anaam-38).

"We have left out nothing in pre-determining the courses of their lives: then ultimately they are all gathered to their Lord.”

Allah Ta'ala has mentioned the comprehensiveness and boundlessness of the sciences in the Holy Quran in Surah Younus-37.

“And this Qur'an is not a thing that could be composed without Allah's Revelation: nay, it is the confirmation of what was revealed before it, and full explanation of `the Book'.There is no doubt about this that it is from the Lord of the universe.”

The Holy Quran describes every kind of thing. There are a total of 77450 words in the Holy Quran and from each word, a fountain of knowledge is gushing forth.

It has been said on the authority of Hadhrat Imam Suyuti (May Allah shower His mercy on him) that Allama Qazi Abu Bakr Ibn Arabi (May Allah shower His mercy on him) said: Every letter of the Holy Quran has 4 dimensions: The outward, the inward, a beginning and an end. Every letter of the Holy Quran has 4 kinds of knowledge in it with these 4 dimensions. In light of this, the Holy Quran has 309800 sciences. For this reason, Hadhrat Abdullah Bin Abbas (May Allah be well pleased with him) said:

Even if the halter (rope) of my camel is lost, I will find it in the Book of Allah.

Allah Ta'ala has granted absolute knowledge about all the sciences of the Holy Quran, which encompasses all outward and inward knowledge and all laws and rules to the Holy Prophet (Sallallahu alaihi wa sallam) and has made Him a teacher (Muallim) of this great book and has sent to the whole universe. As Allah Ta'ala says in Surah Rahman 1-4.

“The most Merciful (ALLAH (s.w.t)) has taught this Qur'an. He it is Who created man and taught him speech”

If someone says that the Holy Prophet (Sallallahu alaihi wa sallam) does not know this, then that person is not raising an objection on the knowledge of the Holy Prophet (Sallallahu alaihi wa sallam), but on the Holy Quran itself that the Holy Quran is imperfect and even on Allah Ta'ala Himself that He sent someone who does not have complete knowledge of the Holy Quran and the reality is that the Holy Quran is flawless and the selection of the Allah Ta'ala is also flawless.

With the knowledge gained from the court of Allah Ta'ala, the Holy Prophet (Sallallahu alaihi wa sallam) has informed us of all that will happen until the Day of Judgment, made us aware of Jannah, Hell, Barzakh (the netherworld between this world and the Aakhirah), Aakhirah, judgment and everything else. There is a Hadith from Sahih Bukhari:

Translation : The Holy Prophet (Sallallahu alaihi wa sallam) came among us to give a sermon and He described the reality of beginning of the universe (creation) to when the people of Jannah will go into Jannah and the people of Hell will go into Hell. (Sahih Bukhari, Hadith No. 3192) 

here is a Hadith in Sahih Muslim on the authority of Hadhrat Abu Zaid Amr Bin Akhtab (May Allah be well pleased with him):

The Holy Prophet (Sallallahu alaihi wa sallam) led the Salaat Ul Fajr, then graced the pulpit and spoke to us until the time for Salaat Ul Zuhr came, then He (Sallallahu alaihi wa sallam) led the Salaat Ul Zuhr, then graced the pulpit and spoke to us until the time for Salaat Ul Asr came, then He (Sallallahu alaihi wa sallam) performed Salaat Ul Asr, graced the pulpit and spoke to us until the sun set. He (Sallallahu alaihi wa sallam) gave us detailed information about what has happened and what will happen. (Sahih Muslim, Hadith No. 7449)

The Holy Quran promotes the search for Knowledge through rationality and reason The Holy Quran not only established its excellence in terms of the beauty of its style, idiom and composition, but also by motivating its followers to reflect and ponder over the things around them and to draw conclusions on the basis of rational thinking. The Holy Quran manifestly acknowledges the role of rationality for the attainment of truth; whether that be of a religious or secular nature. This great emphasis on rational thinking played a vital role in promoting the quest for knowledge in the realm of religion and science. It was the urge for learning that subsequently sparked a dynamic movement that helped change the world as we know it today.


Alas! The great intellectual, economic and social prosperity that Muslims gained in the early period of Islam by following the golden principles of the Holy Quran waned out soon due to their rejection of the same book of wisdom. In fact this too was prophesied in the following verse of the Holy Quran:

[25:31] And the Messenger will say, ‘O my Lord, my people indeed treated this Qur’an as a discarded thing.’

And this resulted in the downfall of the whole Muslim empire. But the Muslims’ legacy of finding the truth through reasoning and experimentation was passed on to the Western world which ultimately culminated in a scientific and industrial revolution of the 17th and 18th centuries. In this era of great Enlightenment that dawned upon West, Muslims were engulfed by the pitch darkness of ignorance. The Knowledge of the Holy Quran is revealed at certain times.
When the West was making great discoveries and inventions that were laid hidden in the treasure house of the Holy Quran, the Muslims had unfortunately distanced themselves from its wisdom. They encased it in elaborate and elegant cloths and placed it on high shelves – far away from anyone`s reach – limiting themselves to reverence. Even those who knew how to read its words, albeit without understanding, would recite it merely on the dead rather than on the living. Some went so far as to declare parts of it abrogated for the sheer reason of being unable to understand them. However, just like any other knowledge, the gates to understanding this divine message were to be opened at a certain time. As it is mentioned in the Holy Quran:

[15:22] And there is not a thing but with Us are the treasures thereof and We send it not down except in a known measure.

At this time of utter disparity covering the Muslim world and faithlessness in the so-called enlightened western world.
The verities and fine points which foster understanding are always disclosed according to need. New corruptions call for ever fresh meanings, which are full of wisdom. It is obvious that the Holy Qur’an is a miracle in itself, and the greatness of its miracle is that it is comprehensive of unlimited verities, but they are manifested at their due time. As the difficulties of the time demand, those hidden insights are disclosed.
The Holy Qur’an itself is vivid miracle which can manifest itself to every people and by presenting which we can silent every non-believer or pagan, is the unlimited treasury of insights, verities and wisdoms, which are expounded in every age according to its need and stand as armed soldiers to refute the thinking of every age. If the Holy Qur’an had been limited in its verities and insights, it would not have amounted to a perfect miracle.

A necessary sign for the recognition of the holy and true Word of ALLAH (s.w.t) is that it should be unique in all its qualities, for we observe that whatever proceeds from ALLAH (s.w.t) Almighty is unique and matchless even if it is only a grain of barley, and human powers cannot match it. Being matchless means being unlimited, that is to say, a thing can be matchless only when its wonders and qualities are unlimited and have no end. As we have just stated, this characteristic is found in everything created by ALLAH (s.w.t) Almighty. For instance, if the wonders of a leaf of a tree are investigated for a thousand years, that period would come to an end, but the wonders of the leaf will not come to an end. That which has come into being through unlimited power, must comprise unlimited wonders and qualities. The verse,

“Say, ‘If every ocean becomes ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord were exhausted, even though We brought the like thereof as further help;’” (18:110)

supports this, for the whole of creation in Words of ALLAH (s.w.t). Thus this verse means that the qualities of creation are without limit and endless. Now when every created thing possesses unlimited and endless qualities and comprises numberless wonders then how could the Holy Qur’an, which is the Holy Word of ALLAH Almighty, be confined to the few meanings which may be set out in a commentary of forty or fifty or a thousand volumes, or could have been expounded by our lord and master the Holy Prophet [peace and blessings of Allah be on him] in a limited period? To say so would almost amount to disbelief, if it is deliberately persisted in. It is true that whatever the Holy Prophet [peace and blessings of Allah be on him] has set forth as the meaning of the Holy Qur’an is true and correct, but it is not true that the Holy Qur’an contains no more than the insights that have been set forth by the Holy Prophet [peace and blessings of Allah be on him]. Such sayings of our opponents indicate that they do not believe in the unlimited greatness and qualities of the Holy Qur’an.

Hazrat ALI (r.z) ,gate of all the knowledge, witnesses about the QURAN as a fountain-head of all knowledge with following words:
1:it’s a sharp instrument whoever basis his arguments on it.
2:it’s a source of knowledge for whoever has sense and the best narrative for its transmitters;
3: It is a light whose radiance shall not be extinguished;
4:A lamp whose flame shall not die;
Subhaanallah! This brilliant oration reviews many important points which call for careful reflection. For instance, by saying that Al-Quran is 'a lamp whose flame shall not die,' Imam Ali ibn Abi Talib (as) means, as he does in many other statements in this oration, that Al-Quran is a book whose signification shall not be exhausted. It will remain fresh and new until the Day of Resurrection. A verse may have been sent down regarding a specific occasion or community, yet its relevance is not limited to that occasion, person, or community; rather, its signification and applicability are general.

Regarding the verse "For every people there is a guide (Al-Quran, 13:7)", al-Ayyashi reports the following discussion with Abu Ja'far [Imam al-Baqir (as)]:

"Imam al-Baqir (as) said, 'Ali is the guide, and the guide is always one of us.'

I said, 'Then you - for whom may my life be a sacrifice - are now the guide.'

'You are right,' said Imam al-Baqir (as). 'Al-Quran lives and will not die; the verses live and will not die. If a verse were to die with the death of the persons concerning whom it came down, then Al-Quran would have definitely died. Rather, such a verse would continue to apply to those who are alive as it did to those who died.'"

Another tradition reports that Imam al-Sadiq (as) said, "Certainly, Al-Quran lives, and has not died; and it is existent just as the day and the night and the sun and the moon are existent. And it will exist for the last among us as it has existed for the first."

CONCLUSION:
The HOLY QURAN is undoubtedly a never-ending treasure of knowledge . Not only the wonders of the Holy Quran and that of the Natural World are unlimited, but they are also in absolute harmony with each other. It is impossible to trace any conflict between the work of ALLAH (s.w.t), i.e., science and the Word of ALLAH (s.w.t), i.e., the Holy Quran.
The Holy Qur’an is a Book so full of wisdom that it has brought out the accord between the principles of spiritual medicine, that is to say, the principles of religion which are truly spiritual medicine, and physical medicine, and this accord is so fine that it opens the doors of hundreds of insights and eternal truths. Only that person can interpret the Holy Qur’an truly and perfectly, who ponders the principles laid down by the HolyQur’an in the light of the system of physical medicine. On one occasion I was shown in a vision some books of expert physicians which contained a discussion of the principles of physical medicine, among which was included the book of the expert Physician Qarshi, and it was indicated to me that these Books contained a commentary on the Holy Qur’an. This shows that there is a deep relationship between the science of bodies and the science of religion and that they confirm each other. When I looked at the Holy Qur’an, keeping in mind the books that dealt with physical medicine, I discovered that the Holy Qur’an sets out in an excellent manner the principles of physical medicine
Following this principal and rational we can rightly conclude that whatever man has discovered or learnt so far in any field of knowledge help explain the verses of the Holy Quran. In other words all the books that have been written down to explain the Physical World are, in reality, the commentaries of the Holy Quran. In some cases the whole branch of scientific knowledge seems to be devoted to unravel the secrets of a single verse of Holy Quran. For example all the scientific findings in the field of Embryology serve as the testimony of the truth of this verse of Quran: 

[23:13] Verily, We created man from an extract of clay; [23:14] Then We placed him as a drop of sperm in a safe depository; [23:15] Then We fashioned the sperm into a clot; then We fashioned the clot into a shapeless lump; then We fashioned bones out of this shapeless lump; then We clothed the bones with flesh; then We developed it into another creation. So blessed be Allah, the Best of creators.

This kind of Miracle of the Holy Quran has also been admired by the modern scientists. Dr. Moore who was a Professor of Anatomy and Chairman of the Department, Faculty of Medicine, at the University of Toronto, commenting on the above mentioned verse says:
“This verse from the Koran states that ALLAH (s.w.t) made you from a drop and then changed the drop into a leech-like structure which soon changed into a chewed like substance that then took the shape of bone and was clothed with flesh” and said , “I was amazed at the scientific accuracy of these statements which were made in the 7th century A.D”
There is no doubt whatsoever that the Holy Quran discusses all such issues that enhance, one way or the other, man’s understanding of this world or that of other. However, the real objective of this Holy Book is to guide man to the ultimate and absolute truth that is unchangeable over the periods of time. And that truth is, “there is none worthy of worship except Allah”.
This is the ultimate conclusion of all pursuits of gaining knowledge and understanding in this world, if done with the sincerity of the heart and mind. This is the point where a true believer of the Quran enters into the realm of absolute certainty.
"May ALLAh advance us with correct knowledge. Aameen."

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Non-Muslims rights

TO many westerners, Islamic law often seems problematic and puzzling. One of the main reasons for this is the variety of contradictory approaches in different Muslim countries regarding the nature of government, fundamental rights, rule of law, rights of non-Muslims, the concept of the welfare state, etc.

Various Muslim regimes, in order to maintain their hold on power, often enact laws and take measures that are inconsistent not only with the western notions of equity and justice, but, more importantly, with provisions given in the basic Islamic texts. Similarly, certain Muslim scholars, trying to gain quick popularity among ignorant Muslim masses in order to further their selfish political ambitions, often make statements that are contrary to Islamic values, as may be ascertained from the Quran and the Sunnah, the two primary sources of Islamic law.

All these factors create a negative image of Islam as people generally make an estimate of an ideology by looking at the behaviour of its adherents.

The status of non-Muslims in Islamic law is a frequently discussed topic. It is a general perception in the West that non-Muslims are second-rate citizens in an Islamic state. However, if we look at the Quran and the Sunnah, we find a different story. In the early and medieval Islamic state, except for the right to political equality, non-Muslims had the same rights as Muslims. Their life, respect and property were as sacred as those of their Muslim counterparts.

Non-Muslims living in an Islamic state were called ‘Dhimmis’. The word ‘dhimmah’ means ‘pledge’ or ‘guarantee’. ‘Dhimmi’, contrary to the prevalent misconception, is not a derogatory term; it signifies that these people were under the protection guaranteed by Allah and His Prophet (PBUH).

There are numerous sayings of the Prophet emphasising that non-Muslim citizens must be treated well and their rights must be protected by the state as well as Muslim members of the community. He once said, “Whoever hurts a Dhimmi, hurts me. And whoever hurts me, he annoys Allah.” (Bukhari) Similarly, “Beware! On the Day of Judgment, I shall myself be the complainant against one who wrongs a Dhimmi….” (Al-Mawardi)

Al-Qarafi, the Islamic scholar, while commenting on the responsibility of the Islamic state to Dhimmis said, “It is the responsibility of the Muslims to the people of the Dhimmah to care for their weak, fulfil the needs of the poor, feed the hungry, provide clothes, address them politely and even tolerate their harm…. The Muslims must also advise them sincerely on their affairs and protect them against anyone who
tries to hurt them or their family, steal their wealth, or violate their rights.”

At this point, it would be apt to discuss the controversial issue of jizyah. Zakat is a tax collected from Muslim citizens; jizyah was the tax collected from adult, male, non-Muslim citizens. The payment of jizyah entitled non-Muslims to state support and protection, and exemption from military service. If a non-Muslim voluntarily fought for the Islamic state, he was exempt from it. Most importantly, if non-Muslims were unable to pay jizyah, the state still looked after them and protected them just like Muslim citizens.

Thus, jizyah was only a tax and not meant to humiliate non-Muslims. If Muslim citizens paid zakat to the state, there was no harm in collecting jizyah from non-Muslim citizens. Do modern western states not impose taxes on their citizens? They do.

Similarly, lack of political equality between Muslims and non-Muslims is viewed as a huge deficiency in Islamic law by westerners. The fact is that a state based on a particular ideology, like Islam, should be governed by people who adhere to it. In other words, owing to its ideological nature, a non-Muslim cannot become the head of an Islamic state.

Simply speaking, religion and ideology are not that different from each other. Therefore, the requirement of allegiance to Islam is the same as the requirement that an American, in order to hold a public office, undertake an oath to a fundamentally bourgeois constitution. Just as the Sharia signifies certain values, the constitution of the US signifies certain values.

Unlike other beliefs and systems, Islam cannot be accused of conducting forced conversions, witch hunts, inquisitions and holocausts. In fact, Muslim territories often served as a refuge for non-Muslims facing oppression and persecution in other places. Spain, under Muslim rule, was the only place in Europe where Jews could live with safety and dignity. After the fall of Muslim Spain, Jews were expelled from there and they found a sanctuary in another Muslim realm, i.e., the Ottoman Empire.

Muslim India was another example. Despite centuries of Muslim rule, the majority of its population remained non-Muslim. It is a well-known fact that Muslim rulers even made generous donations to temples and other religious places of Hindus and others. It is also interesting to note that, according to Al-Maqrizi, all the famous churches of Cairo were built during Muslim rule. Considering all these historical facts, the destruction of two statues of the Buddha in Afghanistan, in 2001 by the Taliban government was totally un-Islamic. They did not act in accordance with Islam; it was a deplorable attempt to further their own political interests by manipulating the religious emotions of their ignorant Muslim population.

It is important not to confuse such despicable actions with Islamic values. For instance, if a Jew kills a man, it would be outrageous to say that Judaism makes murderers. Similarly, it would be utterly incorrect to say that the Spanish Inquisition was conducted because the Gospel instructed so.

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Importance of Hajj

Hajj started with Ibraheem (Peace be upon him) who left his legacy both in the Hanifiyah, the pristine religion of Islam and in Hajj. The legacy of Ibraheem (A) was his millah, way, of true submission to Allah. He was the first one who used the word "Islam". He named anyone holding to the same faith as him a Muslim meaning the one that surrenders and submits to the will of the Creator, Allah. We read in Surat al-Hajj,

"And strive in His cause as you ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the way of your father Abraham. It is He who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and you are witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah! He is your Protector, the best to protect and the Best to help!" (22:78)

His submission and total surrender to the Will of Allah is related to his establishment of Hajj. Even if Ibraheem (A) did not remain in Makkah to the end of his life, he laid the foundations of the Ka'bah in the middle of Makkah valley as well as the principles of Tawheed, genuine monotheism, in the heart of his son Ismaeel (A). The latter was also a prophet and a messenger of Allah, who kept the promise to preserve and guard Ka'bah as well as the Islamic faith.
Later on, one of his descendents through Kedar - the second son of Ishmael as prophesied in Genesis 25:13 and a few other places - Muhammad (S), who was also a Hanif, rejected the idolatry and paganism brought to Makkah and called to the same faith as his forefathers Ibraheem (A) Ismaeel (A). He was chosen by Allah to be the last Messenger sent as Mercy to the world. He restored that legacy, Islam, and preserved the Ka'bah from the alien beliefs and practices. He reminded people of the religion of Ibraheem (S) and its tenets and called everyone to the religion of Ibraaheem (Peace be upon him).

The building of the Ka'bah was made by Ibraaheem and his son Ismaeel (Peace be upon them). This house was named "Ka'bah" after its cubic shape. It is the center point for Muslims all over the world. When a Muslim wants to pray, he, or she, must face Qiblah - the direction towards Makkah. Hajj also cannot be performed except in Makkah and its vicinity. The al-Masjid al-Haraam, holy mosque, was the first mosque built in the world. It is today the most visited place on earth and that is why it is called al-Bayt al-'ateeq meaning the ancient house. One prayer in this mosque equals one hundred thousands prayers elsewhere as stated in a few authentic hadiths. 

When Ibraaheem (A) finished the construction of Ka'bah, he called people to Hajj and prayed to Allah to bless Makkah and its vicinity and to make people come visit it until the Day of Judgement though it was remote and in the desert. 
"Remember Abraham said: "O my Lord! Make this city one of peace and security: and preserve me and my sons from worshipping idols. "O my Lord! They have indeed led astray many among mankind; he then who follows my (way) is of me, and he that disobeys me, but You are indeed Oft-Forgiving, Most Merciful. "O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Your Sacred House; in order, O our Lord, that they may establish regular Prayer: so fill the hearts of some among people with love towards them, and feed them with Fruits: so that they may give thanks." (14:35-7)

Allah (swt) always relates the story of Hajj and Ibraheem to Tawheed and Islam, which is the way of Ibraheem, Muhammad, and all the prophets (Peace be upon them). 

"Remember We made the House a place of assembly for men and a place of safety. And take the Station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in Prayer). And remember Abraham said: "My Lord, make this a City of Peace, and feed its People with fruits' such of them as believe in Allah and the Last Day." He said: "(Yes), and such as reject Faith, for a while will I grant them their Pleasure, but will soon drive them to the torment of Fire, an evil destination (indeed)!" And remember Abraham and Isma'il raised the foundations of the House (with this prayer): "Our Lord! Accept (this service) from us: for You are the All-Hearing, the All-Knowing. "Our Lord! Make of us Muslims bowing to Your Will); and of our progeny a people Muslim, bowing to Your (Will); and show us our places for the celebration of (due) rites; and turn unto us (in Mercy); for You are the Oft-Returning, Most Merciful. "Our Lord! Send amongst them a Messenger of their own, who shall rehearse Your Signs to them and instruct them in Scripture and Wisdom, and sanctify them: for You are the Exalted in Might, the Most Wise." And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: and he will be in the Hereafter in the ranks of the Righteous. Behold! His Lord said to him: "Bow (your will to Me):" he said: "I bow (my will) to the Lord and Cherisher of the Universe." And this was the Legacy that Abraham left to his sons, and so did Jacob; "O my sons! Allah has chosen the Faith for you; then die not except in the state of submission (to Allah)" (2:125-32)

And talking about the first call to Hajj, Allah (swt) says,
"Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). And proclaim the Pilgrimage among people; they will come to you on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways. That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days Appointed, over the cattle which He has provided for them (for sacrifice): then eat thereof and feed the distressed ones in want. Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House. Such (is the Pilgrimage): whoever honors the sacred rites of Allah, for him it is good in the sight of his Lord" (22:26-30)

As we see here, Hajj was practiced before Prophet Muhammad (S) came, but the latter removed the false worshipped idols and ended all pagan beliefs and practices, which had changed gradually the way of Ibraheem and Ismaeel (A) as well as the Ka'bah's sanctity. Many rituals were innovated by people over time, but Prophet Muhammad (S) showed his companions with every detail how to perform the best pilgrimage. He (S) said, 

"O people! Learn from me the way how to perform your Hajj rituals for I do not know if I will be able to make Hajj next year or not." [Muslim, An-Nassaa'i, Abu Dawud, and Ahmad]. 
Hajj: A station of Commemorations:
When we perform Hajj, we should relate the rituals to our forefathers and ancestors in faith: Ibraheem, Ismaeel, Haajar, and Muhammad (S) as well as the first generations of Muslims. In Hajj, we commemorate them as well as their sacrifice, sincerity, dedication and patience, which constitute the main elements of their legacy. We should not perform Hajj only physically, but spiritually as well. We should try to understand the meaning of every thing we do and see what lessons we can draw. The following points are some reflections on the pillars of Hajj and some other rituals:

- In the state of Ihram we wear for a couple of days a seamless garment, which is exactly like a shroud. It is a symbol of total renunciation of worldly life in order to get purified and to raise the soul to a high spiritual level of consciousness of Allah and the Eternal life. It makes the pilgrim humble, equal to others, and helpless as if it is the Day of resurrection. 
The restrictions of the state of Ihraam are very rigorous in terms of the way the pilgrim behaves with others, with himself, and with Allah and also in terms of using regular worldly things such as putting perfume, cutting one's hair…etc. This makes Hajj a school of discipline, taqwah and self-control. A school, which can produce righteous, decent, honest and hardworking people as the five daily prayers and the fasting of Ramadan and the pillars of Islam do. 

- In Tawaaf - Circumambulating around Ka'bah- the pilgrims walk fast to commemorate the first generation of Muslims who came with the Messenger of Allah (S) to perform Hajj. When the Polytheists of Makkah started saying that the Prophet's companions were sick because they were effected by the fever of Madinah, the Prophet (S) wanted to disappoint them and show the opposite. That is why men almost jog with short steps in the first three circumambulations and uncover their right shoulders during all the tawaaf. 
We also imitate the angels who circumambulate around al-bayt al-Ma'amour - the filled house - above in the seven Heaven as reported in many authentic hadiths. 
When we kiss the Black Stone, which was brought from Jannah, we remember the other life and pray to Allah that Paradise will be our abode. In the Hadith , the Prophet (S) said that when the Black Stone was brought from Jannah., it was very white, but it darkened and became black because of the sins of human beings. We kiss it because we saw the Prophet (S) doing it and it is simply an act of following. The stone cannot bring any benefit or harm to us. All the rituals, the pillars of Islam and our lives should be established by following the best. If we understand deeply the meaning of "I bear witness that Muhammad is the servant and Messenger of Allah" as following the pattern of the model chosen by God Almighty, we will certainly reach Jannah through the straight path, which is drawn by that model practically.

- In as-Safaa and al-Marwah we commemorate Haajar (Peace be upon her), the mother of Ismaeel (A) and the wife of Ibraheem (A). She performed Sa'y when she was looking for water for her son. After she relied on Allah and assured Ibraheem that Allah won't leave them without help (he left with them some dates and water but soon it was finished after a couple of days…). She was certain that Allah would not forsake her and her son. In that remote place, water sprung out from under the feet of Ismaeel the baby. After the certitude she had, her strong faith in Allah, her sacrifice of searching for water by going back and forth between as-Safaa and al-Marwah, Allah answered her du'aa and blessed her with a water that run and never stopped in an arid and rocky land. She left a great legacy in sacrifice, piety, trust in Allah, and patience. Allah wants us to learn from her to the point that he made Sa'y between as-Safaa and al-Marwah one of the pillars of Hajj and Umrah. He says, 

"Behold! As-Safa and al-Marwah are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeys his own impulse to Good, be sure that Allah is He Who recognizes and knows." (2:158)

- In Arafaat we commemorate the Success of Muslims over the pagans of Makkah. It was the success of truth over falsehood. There, the Muslim remembers that truth always prevails no matter how long it takes for falsehood and delusion to last and deceive. 'Arafaat is also the symbol of unity and solidarity because it is a pillar of Hajj that should be done by all the pilgrims in the same place and at the same time following the same way. The day of Arafah reminds us also of the Day of Judgement when we will all stand up waiting for the Just Judgement of Allah Almighty.
Arafaat is also another symbol of manifestation of Tawheed in terms of the unified collective standing of all the pilgrims at the same time in the same place. Moreover, when Prophet Muhammad (S) performed Hajj he stood on Arafaat as his forefather Ibraheem used to do instead of standing on Muzdalifah as the Quraish pagans used to do because they believed they should not go beyond al-Haram boundaries. This was also another example of the distortion of the religion of Ibraheem and Ismaeel(A).

- In the Stoning at al-Jamaraat, we commemorate Ibraaheem (A) and remember how strong and firm he was against Shaytan - our enemy since the time of Adam (A). We should remember how Satan does his utmost effort to distract us from doing what we're supposed to do to become closer to Allah and to enter Paradise. Allah has told us that Satan is our enemy and that we should be constantly in this life in a state of war with him,

"Then We said: "O Adam! Verily, this - Satan - is an enemy to you and your wife: so let him not get you both out of the Garden, so that you are landed in misery." (20:117)

"Verily Satan is an enemy to you: so treat him as an enemy. He only invites his adherents, that they may become companions of the Blazing Fire." (35:6)

We also reflect on the great sacrifices and trials Ibraahem had to undergo such as offering his son Ismaael that he had to wait for his birth for many decades. In the middle of joy and happiness for becoming a father, Allah wanted to see how strong was his commitment to Him. He ordered him to offer the most valuable thing he had; his only son at that time. Ibraheem and Ismaeel did not fail in that very difficult test and earned the pleasure of Allah. Allah called this trial a great one when He said, "For this was obviously a great trial." 

"So when they had both submitted their wills (to Allah), and he had laid him prostrate on his forehead (for sacrifice), We called out to him, "O Abraham! You have already fulfilled the vision!" thus indeed do We reward those who do right. For this was obviously a trial. And We ransomed him with a momentous sacrifice" (37:103-07)

The most important thing we should keep in our minds is that Allah knows better than we do even if we sometimes think that a certain action is not clear to us or does not make a sense to us and why do we have to perform it. Of course Allah orders only what is good and just for us and all mankind. We should accept and submit to Allah. As a matter of fact, one of the meanings of Islam is acceptance.

In commemorating this, the pilgrim should think whether he, or she, is ready to offer the dearest thing to his, or her, heart for the sake of Allah. This religion cannot survive in the hearts of people without sacrifices, devotion, sincere love, commitment, and dedication. Allah (swt) says,

"By no means shall you attain righteousness unless you give (freely) of that which you love; and whatever you give, of a truth Allah knows it well." (3:92)

Lessons and Reflections:
- Hajj is an act of Worship - not tourism or promenade - which requires a physical and spiritual preparation.
- It is a station of renewing Iman as many other stations where sins are wiped out by forgiveness and where faith, trust, and love of Allah, His Messengers, and the believers increase. The pilgrim gets purified and comes out of his sins like a newborn baby.
- It is a school of training for Taqwah - consciousness of one's duties towards Allah -, good character and discipline like in the other schools of the pillars of Islam.
- It is a manifestation of brotherhood, equality and Unity. The Muslims are like different branches but from one tree. In Hajj, we learn how to develop the Spirit of Unity.
- It is an annual Muslim convention attended by Muslims from different horizons, colors, races, and tongues… They exchange ideas and news and celebrate their unity in faith and diversity in culture. They meet in their center-point Makkah (Qiblah). Muslims always have to have a center-point and should be constantly focused on their noble goals. 

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Charity and Alms giving

Zakaah literally means to purify and develop. In the terminology of Shari'ah it is the giving of specified wealth with specified conditions to the rightful ones.

The Ruling on Zakaah
Zakaah is one of the five main pillars of Islam. It is compulsory upon EVERYONE who fulfills its conditions, for Allah (Subhanahu wa Ta'ala) states; 

1. " Then establish prayer and pay Zakaah and obey Allah and His Most Beloved Messenger (Salla Allahu Ta'ala alayhi wa Sallam) and Allah ta'ala is aware of what you do. " Al-Qur'an : 58:13 
2. " O believers! give something of your pure earnings and of what WE produce from the earth for you. " Al-Qur'an : 2:267

The Beloved Prophet Muhammad (Salla Allahu Ta'ala alayhi wa Sallam) has stated :

Islam is based on five things
1. To testify that none is worthy of worship but Allah (Subhanahu wa Ta'ala) and Muhammad (Salla Allahu ta'ala 'alayhi wa Sallam) is the Messenger of Allah (Subhanahu wa Ta'ala).
2. To establish Salaah.
3. To pay Zakaah.
4. To perform Hajj (pilgrimage).
5. To fast in the month of Ramadan.

Zakaah became compulsory in the second year of the migration. It is Wajib (compulsory) to pay it immediately. To delay its payment without reason is sinful and the testimony of such a person will not be accepted. Zakaah is not Wajib upon the Prophets (alaihis salaam) because all that they own is Wakf (religious endownment) on their behalf.

It is permissable to pay Zakaah before a year has passed on the wealth, even several years before, as long as he possesses the Nisaab (minimum amount of property liable to payment of the Zakaah) for which he is going to pay the Zakaah in advance.

The wisdom of Zakaah
1. Zakaah purifies one's character from the evil traits of stinginess and greed.
2. Through Zakaah the poor receive help and the needs of dependents and destitutes are fulfilled.
3. Zakaah helps in the provision of public works upon which the well being of society depends.
4. Zakaah prevents wealth becoming centralised in the hands of a few wealthy people. Thus it ensures that the means of life are not restricted to a select group.

Making Du'a for the Zakaah payer
At the time of receiving Zakaah it is Mustahab (desirable) to make Du'a for the Zakaah giver. This is because Allah (Subhanahu wa Ta'ala) said, " ( O' Beloved Prophet - Salla Allahu ta'ala 'alayhi wa Sallam) Take Zakaah from their wealth to purify and clean them therewith and pray for them. Surely your prayers will give them comfort. " Al-Qur'an : 9:103

The Prophet (Salla Allahu alayhi wa aalihi wa Sallam) prayed for the person who sent a beautiful she-camel in Zakaah in the following way, " O Allah bestow blessings on this person and in his camels. " 

Imam Shafi'ee (alaihir rahman) states, " When the recipient receives Zakaah it is Sunnah to pray for the giver in the following way; ' May Allah (subhanahu wa ta'ala) reward you for what you have given and may He bestow blessings on the remainder of your wealth. ' (Fiqh as-Sunnah)

Persuasion to pay Zakaah
Almighty Allah says : 

1. " And those in whose wealth there is a known right; for the one who asks help and for those who are deprived. "

2. " Those, if We give them control on the land, they would establish prayer and pay the Zakaah and command good and forbid evil. And the consequence of all things is in the hands of Allah. "

The Blessed Prophet (Salla Allahi 'alayhi wa 'aalihi wa Sallam) stated, " Whosoever gives alms equal to one date from his Halaal wealth, and Allah only accepts pure and Halaal items, Allah (subhanahu wa ta'ala) takes it in His Hand and develops (cultivates) it, just like one of you brings up his colt (young-horse), until it is equal to a mountain. " ( Bukhari )

In another Hadith it is stated that " (Allah (subhanahu wa ta'ala) cultivates that morsal of Sadaqah) to such an extent that it develops into the equal of the Uhud mountain. " 

A warning to those who refrain from giving Zakaah

Almighty Allah says;
1. " On that day their treasures will be heated in the fire of hell, and their foreheads, sides and backs will be branded therewith. (They will be told) This is what you had hoarded for yourselves. Now taste the penalty of such hoarding. "
Al-Qur'an : 9:35

2. " And those who are miser in what has been given to them by Allah, by His grace, should not think that it is good for them; on the contrary it is bad for them. The riches they have piled up shall become their necklace on the Day of Judgement. " Al-Qur'an : 3:180

Some sayings of the Most Beloved Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam :

1. " To whoever Allah (swt) has given wealth and he did not fulfill his right from his wealth, his wealth on the Day of Qiyamah (Judgement Day) will take up the shape of a bald snake, - whose hair has fallen out because of its poison and who would have two black dots on its eyes. The snake will be made into his necklace and it will grab both jaws and say 'I am your wealth, I am your treasure'. " then the Prophet (Salla Allahu alayhi wa aalihi wa Sallam) recited the above verse (3:180) of the Qur'an. ( Bukhari )

2. "For every wealth owner who did not fulfill his right from his wealth, his wealth will come on the day of Qiyamah in the shape of a bald snake, who will have its mouth open. When it comes close towards the wealth owner the wealth owner will run away from it. The snake will call out to him 'come take the wealth which you hid for I dont need it.' When the wealth owner (in despair) sees no other way he will put his hand into the mouth of the snake. The snake will chew his hand like a bull chews something. " (Muslim)

3. Two women wearing gold bracelets came into the presence of the Beloved Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam). The Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) asked them, " Would you prefer that Allah (subhanahu wa ta'ala) should give you bracelets of fire to wear on the day of Qiyamah ? " They replied, " No, O Blessed Prophet." The Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) replied, " So give what is your duty on what you have in your hands. " (Ahmad)


The ruling on the one who does not pay Zakaah
The one who rejects the compulsory nature of Zakaah becomes a Kaafir (disbeliever) whilst the one who acknowledges the compulsion of Zakaah but due to miserliness does not pay it is sinful. Zakaah should be forcibly taken from such a person and he should be reprimanded. If such a person physically resists to pay Zakaah he should be fought until he submits to the will of Allah (Subhanahu wa Ta'ala) and pays Zakaah.

Hadrat Abu Huraira (Radi Allahu anhu) narrates that after the blessed passing away of the Most Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) and when Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) was the Caliph some Arabs became Kaafir (disbelievers). Hadrat Umar (Radi Allahu ta'ala anhu) said to Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) ; How are you going to fight the people when the Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) said, " I have been ordered to do fight against the people until they read the Kalimah, whoever reads this he has saved his wealth and life from me, except when his life or wealth is taken in the course of justice. And his account is with Allah. " On hearing this Hadrat Abu-Bakr (Radi Allahu ta'ala anhu) replied, " By Allah, I will fight he who differentiates between Salaah and Zakaah, for Zakaah is Haqq (true and right). By Allah if whoever used to pay the child of a goat or a camel's rope in Zakaah during the time of the Noble Prophet (Salla Allahu ta'ala alayhi wa aalihi wa Sallam) and now refuses to pay I declare war on him. " Hadrat Umar (Radi Allahu ta'ala anhu) replied, " By Allah (Subhanahu wa Ta'ala), this (reasoning) is because Allah (Subhanahu wa ta'ala) has opened/widened his chest and it is now clear to me that what he has stated is Haqq (right). "

The Compulsion of Zakaah
The following are the conditions for Zakaah to become compulsory on a person :

1. To be a Muslim. A disbeliever does not need to pay Zakaah.
2. To be free. A slave does not need to pay Zakaah.
3. To be mature. Zakaah is not compulsory on a wealthy minor.
4. To be sane. Zakaah is not compulsory on the insane.
5. Have perfect/complete ownership. This means must have both ownership and possession of it. Thus if a person owns something but does not have possession over it Zakaah is not compulsory upon it, (e.g. Zakaah is not compulsory on a woman's dower before she gains possession over it).
6. To be the owner of the Nisaab. Nisaab refers to that level (of property) specified by Shar'iah as a standard for Zakaah becoming compulsory. Not only must one own this much but it must also be in excess of debts and fundamental needs (such as clothing, abode, animals for transport, slaves for service, armaments, books for the people of knowledge if they are not for trade. Similarly no Zakaah is payable on the tools for a skillsman, if not for sale.) Nisaab varies for the different commodities - these will be stated below.
7. The passing of a lunar year, even if during the year Nisaab is not maintained. The passing of a year is not a condition on the Zakaah of agriculture and fruit.


Notes :
1. Zakaah is not compulsory on the wealth of minors (children) or insane. Thus one should not demand their guardians to pay Zakaah out of their wealth. This is due to the fact that Zakaah is an act of worship and it is not demanded from minors and the insane.

2. The paying of Zakaah will not be complete unless one has the intention at the time of paying or at the time when he separates the Zakaah wealth from his total wealth. But if someone, without the intention of Zakaah, gives all his wealth away in charity the compulsion of Zakaah will be removed (from him).

3. It is not a condition for the person receiving Zakaah to know that this is wealth from Zakaah. Thus it is correct for a person to give Zakaah to a poor person but to tell him that this is a loan or a gift.

Those entitled to Zakaah
It should be clarified that there are eight types of people who have the right to Zakaah, this is because Allah (Subhanahu wa Ta'ala) says :

" Zakaah is only for those who are poor and needy and those who are employed to administer it, and for those attracted to Islam, and for the freeing of slaves, and for debtors and for the cause of Allah and for the traveller. That is the duty enjoined by Allah, He is knowing, Wise. (Al-Quran 9 : 60 )

1. Faqeer (poor) :
He who has some wealth but which is less than the Nisaab. It is better to give Sadaqah to a learned Faqeer than an ignorant. (al-Fatawa Aalamgiria)

2. Miskeen (needy) : 
He who has nothing and must beg for food and clothes. For such a person asking for these items is halaal. (Kitaab al-Fiqh)

3. The workers of the Zakaah organisation :
Workers of Zakaah refers to those people whom the government appoints to adminster Zakaah. This includes people such as those who collect it, manage the organisation and the clerks in the Zakaah offices. Their wages can be taken out of the Zakaah even if they are wealth-owners. This is because they have given their time and thus must be compensated.

4. Those whose hearts are to be won over :
There are three types of this ; 

i. Those people whom the Beloved Prophet (Salla Allahu alayhi wa aalihi wa Sallam) wanted to come towards Islam.
ii. Those people who had accepted Islam but their faith was weak - the Noble Prophet (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) used to give them Zakaah to strengthen their faith.
iii. Those who were given Zakaah so as to prevent Muslims becoming the subject of their evil.

Note:
Since the victory of Islam this entitlement has become nullified. This is proven by the Ijmaa of the Sahaaba (Ridwanallahi ta'ala alaih majmain) during the Caliphate of Abu Bakr (Radi Allahu ta'ala anhu). This is stated on 'Hidaaya'.

Some Ulama (scholars) state that this item is still valid, for a Caliph of Islam may require to win over the hearts of the people. Hadrat Umar (Radi Allahu ta'ala anhu) seeing the strength of Islam, dismissed this item. Qadhi Ibn al-Arabi (rehmatullahi alaih) states that as Allah (Subhanahu wa Ta'ala) has given Islam strength this item is redundant but when its need arises in the future it becomes valid and these people can be given Zakaah, a Hadith of the Beloved Prophet (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) states, "Islam started of as poor and will return to the state it began." (Qurtubi)


5. Slave :
Slave refers to a Muskatab slave, and Muskatab is that slave whose master has entered into a written contract that if the slave pays a certain amount (even if in instalments) the slave will be freed. Such a slave will be given Zakaah so that he can meet his contractual instalments.

6. Debtor :
Such a person who has debts but does not have enough wealth that after paying his debts he will have (wealth equal to) Nisaab.

7. Fi Sabeelillah (in the path of Allah)
This refers to the left behind Ghuzaat (singular Al-Ghazi: one who carries out a military expedition) and those doing Hajj (i.e. that person on whom Hajj became Fard but did not do it when he had the means to. But now he no longer has the means, he can be given enough in Zakaah so as he can fulfil his Fard of Hajj). Fatawa Zaheeriya states that only students of religion come into this category. Ruh al-Ma'aani also has this view.
8. Ibn as-Sabeel (the traveller) :
This means that a traveller who is travelling within Shari'ah (purpose of his journey is not contrary to Shari'ah). Such a traveller can be given Zakaah if during his journey he becomes needy, even if in his own domicile (home) he is wealthy.


Notes :
1. It is permissable for many people to give Zakaah to the same needy. Conversely it is permissable for one person to give Zakaah to a number of needies.

2. A person cannot give Zakaah to those people for whom he is responsible for, like parents, sons, grandsons and wife. This is because it is his duty to spend to fulfil their needs.

3, A person cannot give Zakaah to his own slave, or use it to construct a Mosque or to provide a shroud for a deceased.

4. Zakaah cannot be given to the Banu Hashim due to their noble status. The Banu Hashim also includes the descendents of Ali; Abbas; Ja'far; Aqeel and Harith ibn Abdul Muttalib (Ridwanalllahi ta'ala alaihi majamain) (Qudoori). This is because the Blessed Prophet (Salla Allahu 'alayhi wa aalihi wa Sallam) said, " It is not permissable for the family of Muhammad (Salla Allahu ta'ala 'alayhi wa aalihi wa Sallam) to take Sadaqah because Sadaqah is the dirt of peoples wealth. " (Muslim)

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Purdah and Islam

Women are not required to observe the kind of purdah many say they must in our society.

A FOREIGN journalist friend working in Pakistan was per plexed after visiting the family of Salmaan Taseer’s assassin near Islamabad. She was intrigued that the men from the assassin’s family while talking to her did not look at her even once.

She is not the first westerner who has mentioned this, as many regard this either as an insult or a sign that the other person does not like her. This is also unlike what the same woman experiences in the streets when nearly everybody stares at her. So how does one explain this phenomenon?

The Holy Quran says that 

“Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And Allah is well acquainted with all that they do” (24:30)

It also states: 

“And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husbands’ fathers, their sons, their husbands’ sons, their brothers or brothers’ sons, or their sisters’ sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of shame; and that they should not strike their feet in order to draw attention to their hidden ornaments. … (24:31).

The cited verse clarifies many things. For instance, it is not stated that the women should cover their faces. If their faces had to be covered then there was no reason for them and for the men to lower their gaze. Secondly, they are directed not to display their beauty and ornaments except what must ordinarily appear. This direction can be interpreted in many ways. One interpretation could be not to ostensibly display one’s beauty and ornaments but the woman need not conceal what is ordinarily visible.

Thirdly, bosoms must be covered with a veil. This perhaps explains the dupatta in South Asia which provides adequate veiling. Another verse (33:59) says almost the same thing that “believing women … should cast their outer garments over their persons (when outside): that is most convenient; that they should be known (as such) and not molested….” This condition, too, is relaxed in the case of men or older women.

The question is where does the head-to-toe-covering come from? It is clearly an attempt by men to subjugate women and keep them within strict limits. Otherwise, there is nothing in the above verses which can lead to such a strict interpretation. Islamic hijab is best seen in the ehraam of women pilgrims, with the body covered by loose clothing and the face clearly visible, as ordained by God.

Women are not required to observe the kind of purdah many say they must in our society. Modestly dressed, they can work alongside men and appear in photographs and in the electronic media. Ogling is not permitted for reasons of decency and modesty. The Holy Quran in another verse (33:32), says that the wives of the Prophet (PBUH) are not like any of the other women and in the next verse (33:33) tells them to 

“…stay quietly in your houses, and make not a dazzling display, like that of the former times of ignorance; and establish regular prayer, and give regular charity; and obey God and His Apostle. And Allah only wishes to remove all abomination from you, ye members of the family, and to make you pure and spotless.”

The wives of the Prophet were thus the only exception to the general rule of veiling applied to believing women. Could one then argue that the condition is inapplicable to ordinary women whom the Saudi government, for instance, tries to restrict and not even permits to drive? The last part of the cited verse (24:31), along with the directions to the Prophet’s wives not to make a dazzling display clearly prohibits women from striking “…their feet in order to draw attention to their hidden ornaments….” Does this mean that there is a case for outlawing dance or even walking in such a fashion that women’s hidden ornaments are heard?

I think not, and here’s why: dance recitals and catwalks held in many Muslim countries are hardly the scenes of lewd behaviour. Where such behaviour ensues, there are laws to deal with rowdiness and those laws are enforced, with men and women enjoying equal freedoms. Thus modern-day laws have ensured that vice is not the necessary outcome of striking parity between men and women in what they do in a public space.

This is an indication that times have changed and human societies have evolved to a degree where segregation can be a matter of personal choice but need not be the norm, as is the case in the vast majority of Muslim countries today. A strict enforcement of purdah by the state, as done in Saudi Arabia, Iran and during the former Taliban regime in Afghanistan, is no longer required to keep order in society. Women today are educated and work alongside qualified men in professional capacities.

An unsaid code of decent behaviour in the public sphere is observed without any coercion in most Muslim societies where the state does not force women behind a head-to-toe purdah. Therefore, it should not be a matter for the state to be concerned with, but that of the individual’s choice. ¦

Purdah: Quranic and social

A FEW days ago I read in a newspaper based in Lucknow that a Muslim lady, about 50 years old and head of a Muslim women’s welfare organisation, declared her candidature for the forthcoming parliamentary election in India. She wanted to contest in order to project women’s problems in parliament. 

It was also reported that as soon as her candidature was declared, she began to receive phone calls from some maulvis that women were supposed to be purdah-nashin (one who wears the veil and stays at home), and are not supposed to contest elections. She did not pay much heed and was determined to contest the election. 

A few years ago, a Muslim woman candidate, under the 33 per cent reservation, filed her nomination for the municipal election from Deoband, which is the seat of the famous Islamic seminary Darul Uloom. 

A fatwa was issued back then that a woman could not contest elections as she was supposed to observe purdah. She too did not care and fought the election but was told to wear the veil while campaigning. Now the question arises: is observing purdah as traditionalists say obligatory as per the Quran, or is it a social custom, which is strictly observed in certain families? 

I have read many articles in the Urdu press which glorify purdah and maintain it to be no obstruction in carrying out a normal day’s activities; many argue that it enhances women’s capacity to work. However, the truth remains that we tend to accept anything in the name of Islam and begin to praise or justify it. 

It is also to be noted that there are different types of purdah observed in different Islamic countries or communities. Women wear the abaya in Saudi Arabia which covers a woman’s entire body from head to toe. In Iran women are required to wear headscarves to cover their head only. In the subcontinent some Muslim women wear the burka covering their entire face and body, others with their eyes showing. Others wear the burka but do not cover their face. 

Thus, the kind of purdah we observe differs from country to country and from one community to the other. What is the Quranic position? In Arabic, the veil is called ‘hijab’ which means to cover, to hide or to stand in between. The Quran does not use the word ‘hijab’ for women in general. Instead it exhorts women not to display their zeenah (adornments, charms) publicly (verse 24:31).

This was to check rich and neo-rich women displaying their most charming dresses and embellishments publicly. However, they were permitted to do so before all those men and women who were their close relations, and men they were not allowed to marry. The Quran nowhere requires women to cover their faces or much less sit at home. Verse 31 of Chapter 24 begins by exhorting both men and women to lower their gaze when they meet each other. If women were required to wear the veil, covering their face, where was the question of lowering their gaze? 

The word ‘hijab’ has been used in the Quran only for the wives of the Prophet (PBUH). Verse 33:53 exhorts men not to enter the Prophet’s house except when invited, and not to linger on talking to his wives; if at all one had to ask for something, it should be done so from behind a hijab. This was because some tended to linger on after dining to indulge in talk with the Holy Prophet and his wives. 

What some of us make our women observe in the name of hijab or being purdah-nashin is more of a social custom from the tribal, feudal ages when all sorts of restrictions were imposed on women, and it was thought that the position of women was at home to serve their husbands and children. Even most orthodox ulema agree that verse 24:31 does not imply that women cover their faces. In fact, there is consensus (ijma) that women should only cover their heads and other parts of body, except the face and the two hands, as observed at Haj. 

Since the crucial word in the Quranic verse is ‘zeenah’, and not ‘hijab’, ulema agree that women can not only keep their faces exposed but also apply kohl to their eyes and wear rings on their fingers. The Quran places no restrictions on women such as we find in many Muslim societies today. They are free to move, exercise their rights and even earn a living. 

One does not find a culture of purdah, as observed today, anywhere in the Quran. Women are supposed to be active members of society alongside men. They even took part in battles during the Prophet’s time. In fact it was a woman who saved the Prophet’s life in the battle of Uhad by taking the sword’s blow on herself. They also took part in public debates, and Hazrat Umar even appointed a woman as a market inspector. 

Let us thus follow the Quran and not the social customs and traditions of yore which only reflect certain mediaeval values more than the actual Quranic injunctions. Let us not paralyse half the Muslim population in the name of Islam. If women too become active members of Muslim society, the order emerging will be much more dynamic and socially healthier.

The Burka Debate

This is for the first time that women would be penalised for wearing the burka. Earlier France banned Muslim girls from wearing the hijab in schools. It argued that these religious symbols interfered with the state’s commitment to secularism and the French culture. In fact nothing happens without political ideology behind it. This measure is being championed by rightwing politicians who are exploiting anti-Islam feelings in France among a section of the people under the cover of secularism. 

However socialists are opposed to any ban on the burka though they are not in favour of women wearing the burka. They feel women should be discouraged rather than banning the burka (which includes covering the face). Socialist spokesman Benoit Hamon announced that wearing the burka was not desirable but he did not favour a ban which would amount to an inconsistent ad hoc measure. “We are totally opposed to the burka. The burka is a prison for women and has no place in the French Republic,” he said. “But an ad hoc law would not have the anticipated effect.” 

The stand taken by the socialists appears to be quite logical. One cannot stop women from wearing the burka through a ban. It is quite undemocratic to punish one for wearing a certain type of dress. It is anti-democratic and anti-secular for a multicultural society. Let it be very clear that to cover the entire body, including the face, is not necessarily an Islamic way. The Al-Azhar in Cairo has banned such a cover under an Islamic edict. 

The ulema hold different views on the subject. A majority of them hold that covering the face and hands is not prescribed by the Quran or Sunnah. Only very few theologians and jurists want women to be fully covered. To compel women to so cover their bodies and face is indeed against women’s rights and dignity. And a woman should be a free agent to decide for herself what to wear within decent limits and the cultural ethos. 

However, this freedom also includes the right of women to cover their face, if they so desire and if they think it is a requirement of their religion. When I was lecturing at Bukhara University in a class of women students all of whom were wearing skirts with their heads uncovered, two women came fully covered including their faces. All other women demanded that these two burka-clad women be thrown out. 

I told them to imagine that the burka-clad women were in a majority and two women had come wearing skirts with their heads uncovered, and the majority of the burka-clad women had demanded that those two women be thrown out — how would they feel? I, therefore, argued against getting violent just because someone dresses unlike us. We should have a dialogue with them and persuade them, if we can. 

There could be a number of reasons why one prefers to wear a certain kind of dress. Maybe there is coercion by parents or husband which is undesirable. Or maybe one thinks it is a religious requirement or one tries to assert one’s right. Or maybe one is trying to fight cultural alienation. Certain dresses also become identity markers. Many Muslims who migrate from Asia and Africa experience a cultural shock when they see French or other European women wearing scanty dresses like bikinis. Thus they feel all the more compelled to wear their traditional dress. 

Also, in France and several other European countries migrants are marginalised and feel alienated which pushes them into practising their own cultural norms. And then it is also to be remembered that all Muslim women in France do not wear such dress covering themselves fully. In fact many Muslim women have integrated themselves in French society by taking to western dressing. 

A ban will only build up resistance among traditional Muslim women and they would try to defy the law resulting in social tension. It would be far better to resort to persuasive ways to discourage the more traditional women from wearing the all-covering burka. 

Persuasion alone will not work unless backed by other measures, economic as well as social, to fight the alienation of religious and cultural minorities. 

Thus, one needs multi-pronged measures to contain this problem. The Muslim ulema and intellectuals living in France also have to adopt creative ways to interpret Islamic traditional sources to address emerging conditions. It is necessary to revisit traditional sources which were rooted in a medieval, tribal/feudal culture.

On Hijab (Covering Head and Face)

This issue has been sensationalized in the media, especially in some secular countries like France and Turkey which seek to make illegal the wearing of the Muslim headscarf or face veil in public places. We will not delve into all the details of the issue but, given the information above and some additional information below, we will let the readers judge for themselves whether or not the modest clothing and covering of the beauty and adornments of women, mandated in Islamic scriptures, is only for her own honor and protection, or not.

Allah (The Almighty) says:
(O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (and/or veils) over their bodies. That is better that they should be known so as not to be annoyed and molested. Allah is Ever Oft-Forgiving, Most Merciful.)
[33:59]

This verse clearly states that the reason the woman is obligated to cover herself is to distinguish her to be identified as a respectable Muslim lady, to avoid the annoying glances and glares of the men. As we all know, provocative clothing urges some men to make advances, and expose women to molestation. This may be encouraged and marketed in some societies, but not among the respectable faithful Muslims.

All protective measures should be taken to guard women from excess temptation, which are explained in Islamic jurisprudence. Some of them are related to the women's attire like loose fitting body wrapping, head covering, and according to the authentic interpretations of the scriptures of the Qur'an and Sunnah, the face veil.

Allah (The Almighty) also said:
(And tell the believing women to lower their gaze and guard their private parts and not display their adornment (and beauty), except that which appears thereof (ordinarily) and to draw their coverings over their chests and not display their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers, their brothers sons, their sisters sons, their women, that which their right hands possess (their slaves) or those male attendants having no physical desire, or children who are not yet aware of the private aspects of women. And let them not stomp their feet to make known what they conceal of their adornments. And turn to Allah in repentance, all of you, O believers that you might succeed.)
[24:31]

This verse indicates those males who are categorized as "mahram," as mentioned above, and designates that men and women should lower their gazes in modesty, which is the best self-protection from natural temptations and mutual attractions that occur between the opposite sexes.
And Allah (The Almighty) says, indicating the provocative manners with which the women of pre-Islamic era used to walk about, and calling the believers to appropriate behavior and repentance:

(And stay in your houses, and do not display yourselves like that of the times of ignorance, and establish regular prayers and give obligatory charity and obey Allah and His Messenger. Allah wishes only to remove impurity from you, O members of the family (of the Prophet), and to purify you with a thorough purification. And remember(O you the members of the Prophet's family, the Graces of your Lord), that which is recited in your houses of the Verses of Allah and Wisdom (i.e. Prophet's Sunnah ). Verily, Allah is Ever Most Courteous, Well-Acquainted with all things. Verily, the Muslims men and women, the believing men and women, the obedient men and women, the truthful men and women, the patient men and women, the humble men and women, the charitable men and women, the fasting men and the women, the chaste men and women, and the men and the women who remember Allah much with their hearts and tongues; Allah has prepared for them forgiveness and a great reward (i.e. Paradise). It is not for a believing man or woman, when Allah and His Messenger have decreed a matter, that they should have any option in their decision. And whoever disobeys Allah and His Messenger, he has indeed strayed in a clear error.)
[33:33-6]

We can see that Islamic regulations, although similar to many other cultures where modest dress and behavior is concerned, are yet unique to the highest standards of the Muslim identity of chastity, righteousness, and moral uprightness. Islam protects and safeguards the individuals and the society from awkward situations of unnecessary intermingling between marriageable males and females leading to natural temptations. The Messenger of Allah (Peace be upon Him) said in an authentic tradition:
"Verily for every religion there is a characteristic, and the characteristic of Islam is Haya`a (modesty, shyness, bashfulness)."
[Ibn Majah #4172 and verified]

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