December 2008 Single Pages

Muslim World

7 Muslims among Gold Medallists at Beijing Olympics

Beijing: Muslim sportspersons won 7 gold medals at the Beijing Olympic games held between August 8 and 24. In a reckoning made by the London based The Muslim News, following received the medals: Gold R. Ramzi, Bahrain 1500 metre race B. Sarsekbayev Kazakhstan Boxing H. Saei Iran Taekwondo O. Mellouli Tunisia Swimming M. Nazyr Russia Wrestling IB. Albiev Russia Wrestling R. Sani Turkey Wrestling. Silver M. Mekhissi France 3000 metre steeplechase J. Gharib Morocco Marathon I. A. Ismail Sudan 800 metre race A. benikhalef Algeria Judo E. Mammadli Azerbaijan Judo A. Zhitkeyev Kazakhstan Judo A. Tangriev Uzbekistan Judo D. Safina Russia Tennis R. Bayramov Azerbaijan Wrestling V. Rahimov Azerbaijan Wrestling A. Mambetov Kazakhstan Wrestling T. Tigiyev Kasakhstan Wrestling K. Begaliev Kazakshtan Wrestling S. Ozkan Turkey Weightlifting Bronze H. Benhassi Morocco 800 metre race S. Imranov Azerbaijan Boxing K. Djelkhir France Boxing S. Yerkubalan Kazakhstan Boxing S. Haddad Algeria Judo M. Miraliev Azerbaijan Judo H. Mesbah Egypt Judo R. Boqiev Tajikistan Judo R. Sobirov Uzbekistan Judo R. Nikpai Afghanistan Taekwondo A. Chilmanov Kazakhstan Taekwondo S. Tazegul Turkey Taekwondo A. Tannikulu Turkey Taekwondo E. Khilko Trampoline Uzbekistan K. Gaziyumov Azerbaijan Wrestling M. Gaidrov Belarus Wrestling S. Mohammadi Iran Wrestling N. Tengibazayev Kazakhstan Wrestling R. Tiumenbayev Kazakhstan Wrestling Y. Abdulsalamov Tajikistan Wrestling A. Nazmi Turkey Wrestling

Poll: 89 Percent of Muslim Voters Picked Obama

ISLAMIC VOICE, DECEMBER 2008

US takes a closer look at Islamic banking

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BY MOHAMMED RASOOLDEEN However, he added that his country is focusing The US government is currently studying the on activities of various governments and central salient features of Islamic banking to ascertain how banks in tackling the economic issues. He pointed far it could be useful in fighting the ongoing world out that the member countries in the G-20 also includes Islamic countries economic crisis, Robert M. such as Indonesia and Kimmitt, US deputy secretary Turkey, besides the Kingdom of the Treasury told Saudi which has been a member for journalists on October 6. the past 10 years. Kimmitt, who was on an Representatives from these official visit to the Kingdom, countries could present their also held discussions with experiences of Islamic Finance Minister Ibrahim Albanking in the light of the Assaf. He also met Saudi prevailing situation. Arabian Monetary Agency He hoped the G-20 summit (SAMA) Governor Hamad AlRobert M. Kimmitt, US deputy secretary Sayari, Saudi Arabian General of the Treasury, right, and US Ambassador will provide an effective Investment Authority Ford M. Fraker at the press conference held platform for the member (SAGIA) Governor Amr Al- at the US Embassy in Riyadh on Saturday. countries to exchange their view s on the current Dabbagh, Prince Alwaleed bin (AN photo by Mohammed Rasooldeen) economic problem and lay out Talal, chairman of the Kingdom a plan for the countries to draw out their respective Holding Company, and Saudi investors and bankers. He said that the agenda for the G-20 national plans to ease the situation. Commenting on his meeting with Al-Assaf, summit to be held in Washington on Nov. 15, has to be carefully prepared since important topics are Kimmitt said the items that could be included in to be discussed in just one day. “I am not sure that the agenda were also discussed. “The Islamic banking will also be itemized in the agenda, geographical representation from member but it is a subject that is often dwelt in the public countries would provide a broader view of the and private sectors,” he noted. He said that experts crisis and would also benefit the non-member in the US Treasury Department are currently countries through their experiments, ” he added. (Source: Arab News) learning the important features of Islamic banking.

New Mosque opened in Germany

Mosque authorities have avoided installing amplifiers keeping in view the criticism and comfort of residents. Duisburg: One of Germany’s largest mosques with room for 1,200 was inaugurated on October 26 in the w estern city of Duisburg with none of the recriminations that have soured a mosque building plan in nearby Cologne. Christian leaders spoke at the ceremonial opening and the City of Duisburg Philharmonic Orchestra played along with Turkish bands. Police, who estimate that

some 6,000 people attended Sunday’s ceremony, said there were no protests. In an inaugural speech, the premier of North Rhine Westphalia, Juergen Ruettgers, affirmed the right of 3.3 million Muslims in Germany to build mosques as big as they liked. “We need more mosques in this country, not in inner courtyards, but visible and recognizable ones,” he said.

Cont. on page 6

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Muslim World

ISLAMIC VOICE, DECEMBER 2008 Cont. from page 5

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Glass windows, no loudspeakers

Iranian under-19 women’s football team which participated in Women’s Championship 2009 held in Kuala Lumpur from October 28 to November 7. A total of 11 teams participated. Iran had a strong men’s team but their football-playing women have rarely ventured outside the country.

Yoga Fatwa Irks Malaysians

Kuala Lumpur: A fatwa by the National Fatwa Council prohibiting Malaysian Muslims from practising yoga has disappointed some Muslim groups and practitioners who deny it is a Hindu religious practice. “I don’t think it has caused any Muslim to convert to Hinduism, neither has it weakened their faith,” says Norhayati Kaprawi, program manager at the Sisters in Islam (SIS) group. Citing its Hindu mantras and elements of worshipping, the National Fatwa Council prohibited the practice of yoga by Muslims. The fatwa is not legally binding to Muslims, who comprise about 60 percent of the country’s 26 million population. Norhayati, whose group champions the rights of Muslim women, said many Muslims in Malaysia practice yoga to stay healthy. She noted that SIS had been holding weekly yoga classes for their staff for the past year, adding that it had no problems continuing with it.

The opening of the mosque could not have been more different from the controversy surrounding a planned one in nearby Cologne. In that city, some civic leaders have charged that a planned mosque is “too big.” The city witnessed violent rioting last month as rightists vainly attempted to hold an anti-Islam rally. Officials say ethnic Turkish Muslims form a major group in gritty, working-class Duisburg, an old coal and steel town, as opposed to their affluent, middle-class counterparts in Cologne, 55 kilometers away. In the Duisburg suburb of Marxloh where the mosque was built, Muslims make up about onethird of the 18,000 residents.

The designers of the 7.5-million-euro ($9.4 million) complex forestalled German criticisms by including plate-glass windows to make the mosque’s inner workings more visible. There will also be no muezzin calling to prayer by loudspeaker from the Duisburg mosque’s 34metre minaret, a practice that some anti-mosque groups elsewhere have seized on. The state government and the European Union pumped in 3 million euros in subsidies for the complex, which includes a community centre, café and the mosque itself capped with several Ottoman-style domes. Another 4 million euros were contributed by Muslim faithful in an international fund raising drive.

Gaza City in Darkness Gaza City: The impoverished Gaza Strip, home to 1.6 million, sinks into total darkness every night over the lack of fuel supplies to feed its sole power plant. It’s not the first time Gaza plunges into darkness under the Israeli blockade. Even before the November cut off, electricity supply in Gaza ran 30 percent below demand. Human Rights Watch has slammed Israel’s power cuts to the people of Gaza as a violation of the law of war. Despite international criticism, Israel remains adamant on maintaining its Gaza closure. Gaza

officials warn that if the power cuts continued, the situation would turn into a full-blown humanitarian disaster. “The magnitude of the disaster will engulf all aspects of life,” said Saheel Sakik, head of the Gaza Electricity Distribution Company (GEDCO). Many hospitals have partially stopped working due to power and medical shortages. The Hamas government warned that patients at al-Shifa hospital and Gaza European Hospital, the largest medical facilities in the Strip, could die as the two hospital face closure due to the lack of power.

An Internationalist President

In relations with the Muslim world and in our joint fight against global terrorism, Obama does have a singular opportunity to signal a new era and send a new message of hope and constructive engagement across the Muslim world. BY JOHN ESPOSITO Barack Obama’s campaign victory was epicmaking in America and across the Muslim world. On November 4, as soon as the election was called for Barack Obama, I began to receive congratulatory emails from friends in the Middle East, South and Southeast Asia, and Europe. Some had stayed up through the night to hear the final results. Of course, I wasn’t surprised at the global interest and support, which had been evident on recent visits to Europe, the Middle East and Southeast Asia. Wherever I spoke, regardless of the topic, someone in the audience would ask me a question about Obama and his prospects. Privately, it was the topic of conversation. So what will all this mean? In the Muslim world, as in Europe and much of the world, Obama is welcomed as an internationalist president. His Kenyan father, early schooling in Indonesia, race and name, symbolize for many a unique internationalist presidential profile, one that contrasts sharply with his predecessor. Indeed, he is seen as the antithesis of George W. Bushinternationally informed, experienced, aware and sensitive, a measured and articulate statesman-not, as Bush is often regarded, as a swaggering Texas cowboy. Despite its democratic rhetoric, the Bush administration continued to look the other way in

its relations with authoritarian Muslim allies. It refused to accept the election of Hamas. America condemned Hizbullah, but sat on the sidelines as Israel carpet-bombed Lebanon, destroying much of its infrastructure in a war whose victims were overwhelmingly Lebanon’s civilian population. Many Muslims today expect Obama to live up to the principles of self-determination, justice and human rights that they associate with America and break with the Bush administration’s (and for that matter, previous administrations’) double standard in not promoting democracy and human rights in the Middle East. For majority of Muslims, who admire the West’s freedom, technologies, and rule of law, the major issues are respect for Islam and Muslims and Western, especially American, foreign policies. Many w ill be looking for an American administration that emphasizes diplomacy and dialogue. The policies and legacy of the Bush administration have left Barack Obama and his new administration with many formidable political and economic challenges, some seemingly intractable. However, in relations with the Muslim world and in our joint fight against global terrorism, Obama does have a singular opportunity to signal a new era and send a new message of hope and constructive engagement across the Muslim world.

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Muslim World

ISLAMIC VOICE, DECEMBER 2008

Inside the world of UK Muslim women

A major survey shows most want to marry their soulmates and enjoy high street fashion, while keeping a delicate balance with their Islamic values. London : A thousand British Muslim women have responded to the biggest lifestyle study of Muslim women undertaken in the United Kingdom. It appears to show that Muslim women have established a delicate balance between a desire to live a contemporary lifestyle and tap into consumer trends while simultaneously sticking to values underpinning the Islamic guide to life. The survey shows that 58 per cent of Muslim women do not think the racial background of a partner matters, althoughtwo-thirds believe it is very important

for their man to be knowledgeable about Islam. Success to 37 per cent of women means being a good Muslim, while 32 per cent say it is about combining work with family life, with 52 per cent wanting to run their own businesses. When asked which Muslim causes were most important, 70 per cent of women said matters affecting Muslims in their own community or in the UK were a priority against 21 per cent who said that the Middle East was the most important issue facing Muslims today.

Cairo: Egypt’s highest Islamic authority has approved a woman’s right to fight back if her husband uses violence against her. The declaration by Sheikh Abdel Hamid alAtrash, w ho heads Al-Azhar University’s committee for fatwas or religious rulings, comes after similar rulings by clerics in Saudi Arabia and Turkey.

“Everyone has the right to defend themselves... all human beings are equal before God,” Atrash said. Domestic violence accounts for 35 per cent of the deaths among Egyptian women each year. Saudi Sheikh Abdel Mohsen al-Abyakan says a wife should use the “weapon” her husband uses against her. Turkish Sheikh Fathallah Julun says a woman should return two blows for each received.

Egypt: Fatwas say wives may hit back in self-defence

Saudis ban women’s website

Riyadh : The editorial and advisory team of the “Voice of Saudi Women” website said the Saudi Telecommunications Authority had blocked its site, saying the action did not fit the authority’s role “as being responsible for providing knowledge and openness to the world.” This action makes the authority just another dark force that stands against anyone who wants to move forward with our homeland,” the group said in a statement published on a different website, Afaq, which means “horizon” in Arabic. The Voice of Saudi Women website had been functioning until it was blocked. “This is a national website that monitors the

achievements of Saudi women, and focusses on the negative things which hinder women from taking an effective role in our society,” added the statement. The Kingdom is the only country in the world where women are not allowed to drive. But some activists are now publicly campaigning for changing the law. In a report published earlier this year, the Human Rights Watch group said that there are discrimination policies against Saudi women’s basic rights, such as working, traveling, or even having access to healthcare. Saudi Arabia maintains a strict segregation of the sexes outside the family home, where women are required to always be with their legal guardian.

Kaaba to be adorned with new Kiswa

Makkah: The Kaaba is to receive a new Kiswa, the specially adorned black silk cloth covering the entire structure on Dhul Hijjah 9. Saleh ibn Abdul Rahman Al-Hosayen, head of the Presidency of the Two Holy Mosques handed over the new Kiswa to the Kaaba’s senior keeper, Abdul Aziz AlShaibi, at the Kiswa factory in Makkah on Nov. 29. The Kaaba is draped in a new Kiswa every year during the Haj. Expert artisans embroider the cloth with gold and silver threads to create calligraphy using the verses from the Qur’an. The Kiswa is made of approximately 670 kilograms of pure white silk, which is later dyed black, and around 150 kilograms of gold and silver. It costs more than SR20 millions and is considered one of the most exquisite works of Islamic art. The Kiswa is composed of three parts: a Sitaar (curtain) of the Kaaba door, an inner lining curtain inside the Kaaba and a Hizam (the belt). It is

manufactured at the Kiswa factory, which is located in Makkah’s Umm Al-Joud suburb. More than 240 people work in the factory. Skilled craftsmen use a combination of the latest technology, ancient looms and artistic calligraphy to produce a work of exotic beauty. The Kiswa consists of 47 pieces of cloth and each piece is 14meterslongand101cmbroad. TheKiswaiswrapped around the Kaaba and fixed to the ground with copper rings. Because of the spiritual significance of the Kaaba, an official Kiswa factory was established during the reign of King Abdul Aziz in 1926 with Sheikh Abdul Rahman Muzhar as its first manager. During the time of the Prophet Muhammad(Pbuh), the Kiswa was made of cloth from Yemen; it was changed and renewed twice a year — before Ramadan and during Haj. Later, during the reign of the four caliphs, providing the Kiswa was formally undertaken as a state obligation.

US to see end of an 'aura' by 2025

Cont. from cover page “Any outright rejection risks wider repercussions, reinforcing arguments in the Muslim world — including among Europe's Muslim minorities — about the incompatibility of the West and Islam,” the reports states. The report represents the US intelligence community's most comprehensive examination to date of long-term security issues, and warns of a likely increase in terrorist violence even as support for extremism begins to wane. Conflicts and resource shortages could lead to the collapse of governments in Africa and South Asia, and the rise of organized crime in Eastern and Central Europe, it adds. And the use of nuclear weapons will grow increasingly likely, the report says, as “rogue states” and militant groups gain greater access to them. The document warned that terrorist organizations are likely to become more deadly because the spread of chemical and biological technologies “will place some of the world's most dangerous capabilities within their reach.” The report also warned that “the potential for conflict will increase owing partly to political turbulence in parts of the greater Middle East,” and apart from the US, countries such as Russia, China and India will play greater roles as negotiators. The new assessment by US intelligence agencies also predicted that independent entities including tribes and criminal networks, will gain international clout. “Although the United States is likely to remain the single most powerful actor, the US' relative strength — even in the military realm — will decline and US leverage will become more constrained,” said the NIC report. Moreover, the document warns that the international alliances and networks that have dominated global affairs since the end of World War II “will be almost unrecognizable by 2025.” Global warming, along with rising populations and economic growth will put additional strains on natural resources, it warns, fuelling conflict around the globe as countries compete for them. “Strategic rivalries are most likely to revolve around trade, investments and technological innovation and acquisition, but we cannot rule out a 19th Century-like scenario of arms races, territorial expansion and military rivalries,” the report says. The report also predicts that the spread and influence of organized crime in the eastern reaches of the bloc could see one or more member state governments in Eastern Europe being taken over by criminals by 2025. Europe will also face the acute challenge of integrating immigrants, particularly from Muslim backgrounds, at a time of economic difficulties. The report warns that Europeans could resort “to narrow nationalism ... as happened in the past” if they feel threatened by the continued and increasing influx of immigrants.

Germany Reluctant on Islamic Finance Frankfurt: Unlike major European players, Germany remains reluctant to embrace Islamic finance within its legal and tax systems though the globally-thriving industry is already making inroads into its economy. “The German legal and financial system is not yet geared towards the development of Islamic finance,” said Zaid el-Mogaddedi, president of the Institute for Islamic Banking and Finance in

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Frankfurt. Despite the impressive strides Islamic finance has achieved in many European countries, particularly Britain, Germany remains wary to adapt its laws to the Shari`ah-compliant industry. “Politicians are very wary,” said Mogaddedi. Officials claim certain Islamic funds are shaky and sometimes lack in transparency. Germany is home to some 3.2 million Muslims, over half of whom are of Turkish origin.

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ISLAMIC VOICE, DECEMBER 2008

Manual for Social Harmony for Muslims

PROPOSED BY MAQBOOL AHMED SIRAJ he Muslims today stand on a precipice. They need to build bridges with others in the plural society that we are destined to live in. There are multiple approaches to the building of understanding. Some people would think presenting message of Islam to non-Muslims could be the most effective one. O thers believe that adopting the majority’s culture would put their fears to rest. Yet others think panacea lies in banishing religion from the social and political life could be the ideal recipe. A few consider the hate-mongers to be belonging to the upper castes. So an ideal antidote would be to build alliance with the socially oppressed classes. All these approaches should be followed by whoever thinks he or they can achieve social harmony this way. It must be borne in mind that a minority must try to reach out to others in its own interest rather than expecting others to come to it. Here we suggest some community measures: Being proactive · The most effective way to tackle the communal forces or communal hatred is to be proactive. Relief and rehabilitation starts after the damage has been done. It is better to prevent riots than seek cures later. · It is better to spread love and promote understanding than douse fires and do troubleshooting. · It is better to build friendships than to allow the hate-mongers to gain advantage and promote hostilities. On individual plain · Be friendly with non-Muslims. · Invite them home on festivals, share meals with them and get invited at their festivals. · Send your friends greetings/ cards on festivals, marriage and other special occasions. · Know your neighbours’ and friends’ dietary habits beforehand. Befriend them with a right menu. · Never throw a bone to your neighbour’s dog if he happens to be a vegetarian. · Offer gifts, tips or eatables or at least tea and snacks to low ly functionaries of the society like the garbage collectors, scavengers, meter readers, newspaper boys, municipal tax collectors. Mostly such people come from underprivileged sections of the society and look forward to such freebies and favours. A tea in your drawing room is undreamt by them. During Ramadan · Do not allow the sehri wake-up teams to beat drums through the streets inhabited by non-Muslim localities or even mixed localities. Drum beating has outlived its utility. It has to be abandoned

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totally. · Let not the locality mosque read out taraweeh prayers on microphones. · Let not the samosa shops encroach upon streets and lead to clogging of traffic. Such manifestations of Ramadan are not welcomed by anyone. Azan · Azan may appear a wake up call to us, but may not be approved of by members of other communities. It is better if the morning azan is called without amplifiers. If indeed attendance for Fajr is thin, the mosques could send out SMS to musallis. · Wherever there is no need for amplifiers, they could be taken off the minarets. The musallis could be instructed to feed azan in their mobiles and times of azan be set frequently as the timings change. Jumaa (Friday congregation) · Friday congregations are snowballing in size everywhere. It is therefore imperative for the community to expand capacity of mosques. · Spilling of namazis onto the roads must be avoided all costs. Blocking traffic will put people to inconvenience. · If the mosque cannot be expanded, the congregations should be held twice or thrice. · Jumaa sermons should focus on issues of public concern and communal harmony rather than being merely ritualistic. On Bakrid · Bakrid or Eidul Azha is the occasion when the communal forces look for the most prized opportunity for stoking communal hatred and mobilize groups to physically attack Muslims. It is true that 80 per cent of the people of India eat meat. But it is useful to remember that power elite of the nation is vegetarian or at least maintains that position. · Do not sacrifice animals in public. · Arrange safe disposal of the waste away from the municipal garbage bins. · Possibly go for collective qurbani and away from large human concentrations and away from the public eye. · Do not throw bones, entrails and blood on the streets. · Avoid qurbani of the big animals that cause hurt to other groups who worship them. · Sacrifice only that many animals as are obligatory. Do not unnecessarily slaughter animals after the name of every buzurg. Seek other avenues for donating this money for socially beneficial purposes. · Do not put up posters for collective qurbani on public spaces. Communal forces keep an eye on that and can create disharmony on that score.

With Police · Police are the maintainers of the law, order and security. It is desirable that a positive relationship is built with them. The task begins with everyone keeping himself abreast of the functionaries of the local police station, division and the city or thana. Background of such functionaries should be known, their human rights record, their education, their family ties, their nexus with politicians should also be known. · The locality Muslim should arrange a community iftar or meals for the local police station at least once during the month of Ramadan and on the eve of Eidul fitr or Bakrid. · If the locality Muslims happen to be resourceful, they could also arrange something like a water cooler, fridge, or whatever is a common need for the station. · The new Circle Inspector should be invited to the mosque soon after his appointment/transfer and be presented a shawl, a sweet box, a memento or gift for his family and be garlanded. · The important people in the community should cooperate with the local police station during festivals, conclaves and times of tensions. · Water, tea and meals should be arranged for the cops on the bandobust for Eid congregation, sandal procession or tablighi ijtima or Hajj camp or any other occasion when their presence is warranted. Arrangements should be made for their officers to sit. On Media front · Media is the purveyor of the news, views and pictures. A positive rapport is essential for the long term harmony. For this the community in the cities and towns should keep itself aware of the people in the media, their background, their religious persuasions, their ideological affiliations, their caste, their educational career and families and strengths and weaknesses. Proper documentation of these should be done. Addresses, phones, email IDs and locations should be updated. · The media always recognizes people by their designations, organizations. A few knowledgeable and prominent people should maintain rapport with them and act as spokesperson. All and sundry should not speak on behalf of the community but they could speak individually and such opinion should be held individual. Before interacting w ith the media, the spokespersons or organizations should coordinate their response with the cross section of the people. · Media has various organizations such as Working Journalists Association, Press Guild, Press Photographers associations, local Press Club, Press Academy, etc. Their functions and

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functionaries and antecedents should be known to the community. · On special community occasions the media persons should be invited for lunch or dinner. They could be offered modest gifts. There should not be any overt measures to woo media persons. Such things are detected and prove counterproductive. But one-to-one rapport with individual reporters and journalists is always useful. They could be helped from community scholarship funds, medical aid foundations, or even marriage gifts are quite in order. Advertisements carrying greetings on special occasions and significance of the occasion should be inserted in the media. · Some journalists whose attitude has been consistently positive, could be commissioned for special reports and researches about the community under an open system of fellow ship from a recognized body. This is a recognized way of interacting w ith the media by communities and interest lobbies. · When a negative report, opinion about the community appears in the media, there should not be an angry outburst from the community. Following steps should be taken: 1-Source of the news should be identified. 2-there should be effort to investigate the news at the source. 3-Distortion and corruption should be outlined and brought to the notice of the newspaper editors. On contentious issues There are bound to be conflicting situations in a plural society as various faiths and religions have varying practices and ideologies. Hindus worship idols, Muslims are opposed to idolatory; Christians sell and eat pork, Muslims hate pork; Dalits breed and rear pigs, Muslims will not touch anything with a bargepole that has connection with pigs; Jains are strictly vegetarian, Muslims and Christians are non-vegetarians. On all such issues, confrontationist postures must be avoided. Mediation and conflict resolution exercise must be taken up by the people of understanding. Agents provocateurs take advantage of such sensitivities. It is quite possible that some may throw a piece of prohibited meat in a mosque or a temple may be stoned by some miscreants. Community must condemn all such acts but should avoid getting exacted over such trivialities. Such acts should be brought to the notice of police and action must be sought. Elections Elections are part of the electoral democracy. There is no alternative. While they ensure governance, they also sharpen caste and community feelings and with regard to Muslims they could as well provoke communal feelings. Some steps are suggested. 1- Do not allow religion to be an issue. Cont. on Page 26

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BY A STAFF WRITER he first session of the convention was devoted to discussions about Hindutva. In his introductory remarks, the noted social activist Ram Puniyani dwelt on the ideology and politics of Hindutva, which he, as did many other speakers after him, characterized as the Indian form of fascism. He argued for the need to examine the links between Hindutva terrorism and free-market terrorism represented by Western economic and cultural imperialism, and also to recognize the fact that Hindutva fascism poses a graver danger not just to Muslims and Christians, but in fact, to all marginalized groups in the country, particularly Dalits and Adivasis, since it represents the worldview, interests and agendas of entrenched ‘upper’ caste elites. He pointed out that in this regard there was little difference between the ‘hard’ Hindutva of the BJP and the ‘soft’ Hindutva of the Congress, and noted the deep inroads that Hindutva forces have made into every pillar of the state, including the bureaucracy and the judiciary, besides in the educational field and the media. Elaborating further on the theoretical analysis of Hindutva as fascism, noted historian K.N.Panikkar spoke about how the Hindutva agenda is now being advanced not so much by communal riots, as in the past, but by what he termed as ‘organized attacks on Muslims and Christians, amounting to genocide’, often in complicity with agents of the state. These well-planned attacks on Muslims and Christians, Prof. Panikkar pointed out, are characterized by far greater brutality than previously, and no effective action is taken against their perpetrators, whether by the Central or state governments. Noted academic and legal luminary Prof. Upendra Baxi spoke about what he called the ‘Modi-fication’ of India, a process of ‘regression’, exemplified in the form of the Gujarat Chief Minister Narendra Modi, which, in his words, ‘represents a totalitarian order and a politics of immunity and impunity’, a situation where those in power ‘can do as they want without any pull of accountability or tug of constitutionality and can practise genocidal governance, a form of governance that continuously destroys democracy’. ‘Hindutva is identical with fascism’, declared the noted social activist and Arya Samaj leader Swami Agnivesh. ‘The RSS is the single major source of strife and danger to the unity and prosperity of India’, he announced.

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Fighting Fascism Last month, the New Delhi-based human rights' group Anhad, along with some 90 other organizations, held a two-day national convention on the theme, 'Countering Fascism: Defending the Idea of India'. It was attended by scores of social activists from various parts of the country. Predictably, it received hardly any mention in the so-called 'mainstream' Indian media. The same point was made by John Dayal, spokesperson for the Catholic Church. He noted how scores of middle-class Hindus send their children to study in Christian schools but yet passionately support, or else remain silent on, Hindutva fascism. Since Hindutva fascism aims also at the suppression of the ‘low’ castes, and the poor in general, the struggle for social and economic justice must form a central plank of popular mobilization against Hindutva, opined noted social activist and former ViceChancellor of Lucknow University, Rooprekha Verma. Magsaysay Award winner Sandeep Pandey pointed out that possible links between Hindutva radicals and certain terror attacks urgently needed to be probed. He critiqued the growing military and ‘counter-terrorism’ collaboration between India, Israel and the United States, as well as the manufacturing of the image of Muslims as ‘terrorists’ which global powers are propagating so assiduously in order, among other things, to boost their weapons industries. The second session of the convention dealt with ‘Fascist Terror Networks in India ’. In her introductory remarks, Shabnam Hashmi, coordinator of Anhad, spoke about the widespread and deep-rooted communalization of not just the political sphere but also of popular consciousness on what she called a ‘massive and unprecedented scale’. The Congress is equally responsible, she said, for the rise of Hindutva fascism as the BJP, and she minced no words in claiming that certain actions and statements of the present Union Home Minister are no different from what one would expect from

ISLAMIC VOICE, DECEMBER 2008 9 an RSS-leader. Well-known journalist Subhash Gatade spoke about the involvement of Hindutva terror groups in various bomb blasts that have taken place in different parts of the country. Noted senior Supreme Court advocate and head of the Delhi-based Human Rights Law Network Colin Gonsalves argued that it was crucial to examine the direction in which the courts were moving in India on the issue of communalism and secularism as reflected in their judgments. This would indicate both the ideology of the judges as well as what future judgments might be expected. Providing details of various Supreme Court decisions, he expressed his pessimism in this regard, suggesting that several of its recent judgments appeared to be clearly supportive of the Hindutva agenda and ideology. Another legal luminary and fellow advocate in the Supreme Court, Prashant Bhushan, referred to the menacing rise of Hindutva fascist forces that have started resorting to terror bomb blasts and are threatening to export what they consider as the ‘Gujarat model’ of genocidal attacks on minorities to the rest of the country. In this regard, he pointed out how scores of innocent Muslims have been arrested and languish in jail for bomb attacks for which they have no responsibility at all, and in this the police, the intelligence agencies and influential sections of the media are in league with Hindutva forces and the state. The third session of the convention was devoted to the theme, ‘Fascism and Neo-Liberal Economic Policies’. To consider Hindutva fascism simply as a religious or cultural or political phenomenon is misleading, suggested medical doctor and social activist Abhay Shukla. Rather, fascism, including in its Hindutva garb, also has to be understood as reflecting a certain economic agenda of entrenched and oppressive local and global elites. It is intricately related to the new ‘global’ face of rapacious ‘neo-liberal’ capitalist exploitation, and, as the case of Gujarat shows, is perfectly compatible with communal violence, which serves it by diverting the attention and wrath of oppressed classes/castes from their real caste/ class oppressors onto imaginary and manufactured ‘enemies’, such as Muslims and Christians. The lively and immensely productive convention concluded with the announcement of a long list of plans for practical action to be taken to galvanise the struggle against communal fascism. But as to how and when and by whom these well-meaning and certainly very urgent suggestions will be taken up remains to be seen.

Sidelights

Based in Jaipur, Kavita Srivastava is the President of the Rajasthan chapter of the Peoples’ Union for Civil Liberties (PUCL). She and her comrades have been consistently working in Rajasthan for the cause of human rights, particularly for the state’s Muslims, Christians, Adivasis and Dalits, and have taken up the issue of targeting of Muslims by agencies of the state and the media in a major way. She discusses this and more in this interview with our staff writer. Q: How do you see the way in which the state in Rajasthan is responding to acts of terror that have rocked the state in recent years, most particularly in the aftermath of thedeadlyblasts that shook Jaipur earlier this year? A: The situation is indeed grim. Muslims are being readily branded as terrorists, and this is how many government officials view them. So, soon after the blasts large numbers of innocent Muslims were wrongly suspected

or branded as terrorists. They were arrested and interrogated by the police, and many of them were subjected to cruel torture. The police somehow automatically assumed that Muslims were responsible for the blasts, without having any proof. Almost a fourth of those who died in the Jaipur blasts were Muslims, although Muslims account for just about a tenth of the city’s population. But still the dominant view was that Muslims had killed Hindus in the

blasts, without, as I said, this being proved at all. Q: Why is it that the media, the police and the investigating agencies often jump to the conclusion that blasts must be the handiwork ofMuslims soon after these occur even before any investigation hasbeen conducted? A: Unfortunately, that seems to be the case in large parts of country, including Rajasthan. Obviously, it is possible that some terror attacks might have been

done by some Muslim elements, just as it is possible that they might be the handiwork of, say, Hindu extremists. But surely the agencies of the state and the media should not rush into concluding anything before a detailed investigation. Sadly, that does not seem to happen in most cases. So, they generally begin with the premise that any blast must be the handiwork of Muslims, and that obviously influences or determines the conclusions that they reach.

They start with this premise probably, or at least in part, because there seems to be this widely-held, though erroneous, image in society of Muslims as somehow inherently and congenitally programmed to be prone to violence and terror. And so Muslims and their behavior come to be seen in an essentially criminalized way, not just by the police or media but also in the wider public domain. Cont. on page 13

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Editorial

Obama’s Presidency

Much Hope, Little Scope

B

arack H. Obama’s entry into the White House certainly comes as a fresh whiff of breeze from corridors of power filled with gunpowder stink. That a black man could assume the mantle of world’s legally most powerful seat must be the most breathtaking political wonder of the new century. Notwithstanding his reticence on key economic issues afflicting the US and world economy, hopes are being pinned upon the man who has heralded the United State into the post-racial phase of history. He deserves credit for uttering not a word on the racial history and prejudices his million of co-colourmates have suffered in the most vibrant democracy in the world. It serves as a lesson on futility of flaunting past victimhood by individuals and groups, albeit few will deny that he was not a beneficiary of the fractious racial past of America. Obama ran an intelligent and positive campaign in his run-up to the presidency. Bush’s nightmarish presidency was a more helpful companion to him than Senator McCain’s follies. Embattled, financially sapped electorate, and economically debilitated nation helped the blacks, the minorities, the youth, and a considerable number of Whites, to put their colour prejudices aside and plump for his promise of change. But then it is useful to be reminded that occupants of the White House have their limitations. Obama will not be any exception in that he would be no less a prisoner in the hands of forces that shape and ideas that underlie the substructure of the American State. Euphoric opium would wear thin when power substructure would begin demanding Obama to fall in line. It was apparent from his campaign. He was none too shy to demonstrate the fawning obeisance towards the Israeli lobby. He did not allow Jimmy Carter to appear on the Democratic Party platform to speak for him, given the Israelis’ antipathy towards the former President for his unpardonable crime of authoring a highly critical book damning the Israeli policies. Much against the rhetorical flourish of ‘we can change’, he may prove a disappointment in defanging the cabal of Zionist lobby whose identification of Israeli interest withAmerica imparts centrality to the State Department policies. He would be under constant pressure to act against Muslim interests to prove that his middle name is incidental to his origin and not integral to his and Americans’ worldview. Looking at the impressive list of donors to his campaign (6,000 against McCain’s 2,600), it will be futile to expect that he would be acting against the pharmaceutical, nuclear arsenal, healthcare, electronics industries that rule the roost in dictating policies. Iran is not likely to be struck off the list of ‘rogue states’ and will be target of relentless bamboozling as ever. No radical shift is foreseen. The only difference he has shown till now is that he may lend ears to the lobby of ‘consensus builders’ who want opening the channels of negotiations. Neither would Obama be able to disentangle himself from the stranglehold of US biggies who have just been bailed out with massive sops from the public exchequer. He was also among those who voted for the bailout as was he on the question of Bush’s Patriot Act which was unprecedented in striking at the civil liberties in the US. Prevalent mood of self-congratulations in the United State on ‘undoing the racism’ by electing a black man for White House, may begin to hurt the blacks. Obama victory may well be used to suppress the push for racial equality. Americans would need summoning enough sanity to resist the temptation to use Obama presidency as a ‘White guilt repellent’ in the words of the commentator Steve Sailer. The advocates of post-racial America would need to look why Black areas have substandard schools, why unemployment soars among them and why the American jails have dispproportionately high number of blacks as inmates. A Black in White House does not really substitute fundamental changes in attitude. Obama acknowledgedly ran a race-neutral campaign and may not be amenable to bold brush to erase past ignominies as he himself has said that racial oppression was confined to the past. He also knows his limitation that any rush to heal the divide would erode his political supports among the Wasps who would dub him ‘angry blackman in the White House’.

ISLAMIC VOICE, DECEMBER 2008

LETTERS

10

Bouquets and Brickbats

Urdu-English Dictionary I have compiled and published a comprehensive Urdu-English Dictionary which runs into three volumes and 2,800 and odd pages. It is a boon for all those who are studying either of the two languages or are working on any translation project. The Dictionary was compiled after three decades of constant labour and research and was launched last July in Hyderabad. Hundreds of its copies have been shipped to the US, the UK, the Gulf and Pakistan. The complete set could be had for Rs. 3,000 from the address below. Yakoob Miran Mujtahedi Dictionary House, 16-3-807/1/A Opp. Zaaiqa Café Hyderabad-500024 Ph: 040-24577172, 92478-14085 [email protected] www.mujtahedisdictionary.com

Tit for Tat The Malegaon blast revelations are a tragic point in Indian history. Never before in any nation across the world have serving army personnel from an overwhelming majority community perpetuated acts of terrorism against members of it’s nation’s minority community, destroying national property and killing it’s own citizens! Communal parties like the BJP and Shiv Sena want to turn this sordid affair into a false tale of patriotism. These political parties have failed to realise that their open support to such tit- for-tat terrorism has the potential to destroy the nation itself. Surprisingly too, there has been no great public outcry or condemnation of all this by liberal secular thinking Hindus. Just as Muslims rush out on the streets to denounce terrorism after every blast, Hindus should also strongly display their rejection of such acts by rejecting such political parties and denouncing their support for terrorism. Javed Khan, Bandra-West, Mumbai [email protected]

Moving Report Mubasshir Mushtaq’s first person report on the recent Malegaon blasts (Malegaon Bomb Blast: The Smell of Blood is Still in My Head, IV Nov. 08) was moving. I got uneasy while

Do not blame Ulema

reading it. Muslims are almost always at the receiving end of police’s action (or is it inaction?). The police remain mute spectators whenever such an incident occurs. And when Muslims legitimately protest (as they are always so inclined to d o), thei r prow es s in controlling such situations comes to the fore. We, on our part, also have to introspect what do we stand to gain by protesting at such junctures. We protest because w e are abused, tortured and beaten up. The result? In turn, we again get abused, tortured and beaten up. We have to do some soul searching and reworking of our strategies in order to prevent such incidents. But unfortunately if they do occur, we need to protest in such a way which should compel the authorities to surrender to our demands. The arrest of Sadhvi Pragya Singh Thakur and her accomplices will certainly go a long way in nabbing the real perpetrators of these diabolic acts. Muthi-ur-Rahman Siddiqui Bangalore [email protected]

Former unionminister and BJP leader, Arif Muhammad Khan wrote an article, ‘Reforms happen through discord, not unity’ in the Indian Express, October 18, 2008. On the birth anniversary of Muslim social reformer, Sir Syed Ahmad Khan, he reminded us of the need for modern English education and science for otherwise backward Muslims The occasion for raising this important issue is apt because Sir Syed tirelessly worked for social and educational reforms by setting up thAligarh Muslim University amid severe hostility of then “bigotry of the professional clergy” the writer has right to highlight social and educational backwardness of Muslims in India today. But our disagreement with Arif Muhammad Khan is that he ended up putting all the blame on conservative, obscurantist ulema, while completely ignoring the negligence of the Indian state since independence, resulting in gross poverty and alienation among the minorities. Abhay Mishra & Badre Alam Khan Jamia Millia Islamia, New Delhi [email protected]

Arabic Text

Positive Approach

I am an ardent reader of Islam ic Voice which has immensely benefited me. While going through the old copies I read an article ( October, 2005 Bounds set by Allah : Al Baqarah 2 : 187 translated by Adil Salahi), in which the English meaning of the Arabic words are useful for those who are not well versed with Arabic language like me. I request you to publish a regular column incorporating verses from the Quran with English meaning the way as shown in that article which will help many of us to acquire full knowledge of the text. Dr.Alifa Begum Guwahati [email protected] Thank you very much for your appreciation of our work. The Islamic Voice used to carry Arabic Text earlier. But this was discontinued on readers suggestion for fear of careless disposal of copies that have been read. We however proposed to insert the Arabic text on the internet edition while avoiding it in the print. Editor

We are in receipt of Islamic Voice at the Muslim Library regularly. The positive approach of its contents makes reading pleasant and enjoyable. The Muslim Library was established in the year 1912 by few like- minded, generous people of the community. For its outstanding performance for almost a century, the Karnataka Urdu Academy honoured the Library with “Karnataka Swarna Award” during March 2008. Secretary The Muslim Library No.8, Veera pillai Street, Shivajinagar, Bangalore-1 Ph: 9343560778. Email: [email protected].

Divided in Hearts

I always read Islamic Voice with rapt attention, but at the same time, it makes me ponder as to how true we are to our religion. Muslims are not only divided by ideology and conflict in beliefs, but also in their hearts. Those who are rich prefer to live in their cosy surroundings with a placed fixed on the top of the door reading; “this is the blessing from my Lord,’ and peeping from a safe distance at the poor outside their homes. Md. Rashed Kolkata

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Community Round Up

ISLAMIC VOICE, DECEMBER 2008

“Let’s Talk” A Dialogue on the Media and its Responsibility

Hyderabad: PEACE Hyderabad, a coalition of concerned citizens and NGOs, organised “Let’s talk”, a dialogue on the Media and its Responsibilities, on 11 th November 2008 at Madina Education Centre, Hyderabad. A group of concerned citizens interacted with senior journalists on various issues of concern, like media and prejudice, its role in removing ‘victim mentality’, media and credibility, its role in fostering harmony, and on issues of terrorism and minority appeasement. The speakers representing the concerned citizens in this dialogue included, associate facilitator (conflict resolution) at the Henry Martyn Institute, Ms Arshia Ayub, freelance journalist and executive committee member of Chennai based Harmony India, A.Faizur Rahman, Professor of Political Science, Rama S. Melkote, eminent scientist and founder of the Centre for Cellular and Molecular Biology (CCMB), widely regarded as the architect of modern biology in India, Dr. P.M.Bhargava, senior advocate L.Ravi Chander, noted social activist and Officer of the Order of Canada (2006) Dr. Vithal Rajan, Major Quadri, senior advocate, Shafeeq Rehman Mahajir, and social activist Ghiasuddin Akber. Ghazanfar Ali Khan, Chief of Bureau, Munsif, Venkateswarlu, Deputy Chief of Bureau, The Hindu, M.A.Raheem, Editorial Adviser, Rashtriya Sahara, Amarnath, Secretary, Indian Journalists Union and other

senior journalists participated in the Dialogue. Arshia Ahmed Ayub facilitated the session. In her introductory remarks, she said that this dialogue was a first in the series of dialogues of the civil society with various influential sections of society like the media, the police, the bureaucrats etc. Faizur Rahman spoke about how the Muslim community has been demonized all over the world, through biased media reports. While acknowledging some brave reports of mainstream newspapers, he however said that reporters tend to base their reports on the biased versions of the intelligence agencies and the police. Anti-social elements get more focus than innocent victims of discrimination. Responding to Rahman’s statements, Venkateswarlu said investigations and trials take a long time. Most information comes from the police and the intelligence. M.A.Raheem said the police and the media jump to conclusion whenever there is a terrorist act. He cited examples of how higher police officials feign ignorance of ground realities in the aftermath of an act of violence. Amarnath said the press does not have the wherewithal and the training to conduct independent investigation. Ghazanfar Ali Khan said nowadays, investigative journalism meant sensationalism. He said a lot of prejudice and preconceived notions against Muslim community could be found in the electronic media.

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He emphasized the fact that no religion should be associated w ith terrorism. Prof Rama Melkote w ondered w hy citizens’ versions are not taken into account by the media. Dr Vithal Rajan said it is not right to link any religion with terrorism. He found the hunger of imperialist US government for middle-east oil, behind the global level propaganda against Muslims. Ghazanfar Ali K han said that the current domination of police reports in the media can be played down and substituted by alternative reports. H e said electronic media has crossed all limits of decency. Prof Rama Melkote stressed on the build-up of a victim mentality by the press, ghettoisation and branding of a community. She felt that all sections of the society are participating in presenting this convenient label of the “other”, and victimization. The vernacular press in particular report events in a different light, she pointed out. N ewspapers have responsibility to project news that makes a reader think, not accuse a section of society. Why is it that events that are reported are not given a chance to be judged by the rule of law ? Can newspapers become agents of change? Muslims are struggling, she felt, and they need to be given an opportunity to rise. Media has a big responsibility to play in changing the victim mentality she added.

11

Gujarat to have a Bomb Database

BY ABDUL HAFIZ LAKHANI Ahmedabad: The Gujarat government has decided to build a bomb database centre at Gandhinagar FSL and set up bomb squads in 24 districts equipped with hi-tech gadgets to fight terrorist activities With Gujarat figuring prominently on the terror map, the government has decided to set up bomb squads in 24 districts of the state. The state government has also decided to set up a data centre at the Gandhinagar FSL to keep track of all the blasts occurring in the country. Secretary (Home) T S Bisht said, “the data centre will work under the State Intelligence Bureau. A budget of Rs 45 lakh has been sanctioned for the purpose. An entire floor at the FSL will be dedicated to the centre. If a blast occurs anywhere in the country, we will collect its data here.” Explaining what sort of data they will be looking at, Bisht said, “Information on the materials used to make the bomb, the area where such material is available, the bomb’s intensity etc will be studied here. The centre will also analyse new techniques adopted by international and national level terrorists to spread terror. The centre will also be a storehouse for documentary proof like mobile phone clips of blasts.” The squads will acquire hi-tech Explosive Ordnance Disposal (EOD) System to counter sabotage and terror-related incidents.

Haj Committee to Jumbo Size Delegation for Hajj

BY ANDALIB AKHTER New Delhi: At a time when Prime Minister Dr. Manmohan Singh has sought to prune official “goodwill” delegation to reduce government expenditure as an austerity measure, a jumbo size delegation of officials and their families is heading for Saudi Arabia in the name of performing “Haj duties” that will cost the taxpayer Rs 80 million. In anadvisory, the government had asked all ministries to cut down foreign and domestic travels as part of the mandatory 10 per cent cut on the non-plan expenditure for austerity. In a communication to Indian missions in Riyadh and Jeddah, the Central Haj Committee has informed that 100 officials, accompanied by their family members, are being sent on the “Haj duties” and that they be provided separate facilities and five star accommodations in Saudi Arabia, “befitting their status.”. Throwing to winds the austerity call, the Haj committee has sought to provide free boarding, lodging and transport to the officials who are primarily sent to assist the Indian pilgrims. Ironically, the Haj committee communication has demanded separate facilities even like kitchen and toilets for these officials to keep them away from the hustle and bustle of the pilgrims. Further, it demands the arrangements for their stay in Mina should be separate, befitting their status. The delegation which is visiting Madina has also asked for an accommodation in the central district, while even the Hajis who pay for first class air fare have been booked five-ten kms away from the central district housing the main mosque.

AMU to get Facelift

Aligarh: The Aligarh Muslim University (AMU) is all set to receive agrant of Rs. 184Crore from the central government. The XI Plan visiting team has already recommended the said amount to the planning commission under the general development grant for the varsity. It would be the largest fund ever the University will be receiving. Vice Chancellor Prof. P. K. Abdul Azis said that AMU intends to build an exclusive hostel for disabled students, an additional hall for girls to accommodate 1000 students and the whole campus will be renovated as the University Grants Commission has accepted several proposals of the University.

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Community Round Up Joint Parliamentary Committee Report on Wakf New Delhi: The Joint Parliamentary Committee on Wakf has asked the central government to enact stringent legal measures to punish those Mutawallis who are using the Wakf properties for their personal benefit. “Vast majority of the valuable Wakf properties in the country are in possession of Muslims or Muslim organisations who are paying rents which are not sufficient even for the upkeep of the property”, notes the JPC report headed by Deputy chairman of the Rajya Sabha, K. Rahman Khan. The Committee presented its ninth report to both houses of Parliament on October 23, 2008. The Committee has

also expressed grave concern over the fact that in several state Wakf Boards, the chairman signs the lease order, which is unlawful. Under the Wakf Act, the chairman has no such authority. The Committee recommended that all the lease contracts signed by the chairman of the Wakf Board in any state should be cancelled forthwithtreatingthemasillegal. TheCommittee recommended the setting up of a Disputed Resolution Authority which would resolve the long pending land disputes between government and the various Wakf boards. The authority could either be a statutory body or set up by an order of the government.

Haj Committee of India to coach students for Govt. exams BY A STAFF WRITER Mumbai: The Haj Committee of India has chalked out a plan to encourage Muslim students to appear for the various civil service examinations. Among their various plans is starting a coaching class to groom students for the civil service examination. The committee’s chief executive officer Muhammed Owais said, “We have a lot of space and we will start coaching classes for the minority students to help them appear for civil service examinations and other all-India tests such as the railways, banking and other public sector jobs.” The first batch will have 50 students with experts on board for every subject. Advertisements seeking students to enroll will be advertised in all leading regional language and Urdu papers. Owais further, stated that the Haj House at

Crawford Market in South Mumbai will also provide hostel facilities for the students coming in from other cities. “We have noticed that Muslim parents do not encourage their children to appear for these exams as they cannot afford to send them to bigger cities. They do not have the money to put them up in private lodges so, here we will take care of all their lodging, boarding, food and studies,” said Owais. A member of the state government study group for the education, social and economical backwardness of the Muslim community, Prof. Mohammed Tilwat Ali said that there is not enough awareness among the Muslim community in rural areas regarding civil service examinations. He adds, “ Muslim students in the Marathwada region lack confidence and as a result are not driven towards preparing for the public sector exams. This exercise will help people from our community.”

ISLAMIC VOICE, DECEMBER 2008

12

Mayawati to revive Urdu in UP

BY ANDALIB AKHTER Lucknow: Perturbed over the Samajwadi party’s growing popularity among the Muslims once again, Mayawati is now using Urdu to attract the community. The Uttar Pradesh government has asked authorities of all departments to strictly ensure the implementation of Urdu as second official language throughout the state. In a missive to officials the CM office has directed all departments to use Urdu for all official work too. For the purpose, says the official letter, the services of the Urdu translator should be fully utilized. It may be recalled that the Congress government led by Narayan Dutt Tiwari accorded official status to Urdu in 1989. The decision was widely protested by BJP and other communal forces, leading to riots in several parts of the state. In 1995, the Mulayam Singh Yadav government appointed nearly 4000 Urdu translators and Urdu teachers. But latter governments in the state completely ignored the progress of the language.

Reliance Mutual Fund to start Islamic Fund in Malaysia

New Delhi: Even before it could launch an Islamic fund in India, the Reliance Mutual Fund, has got the nod from the Malaysian government to launch a Shariah-compliant fund in the country. The Reliance Mutual Fund has been planning to launch Islamic funds in India for quite some time. Though Reliance Mutual Fund officials confirmed the report, they declined to divulge details about the fund. Many Indian fund houses — including Reliance Mutual Fund, UTI Asset Management, Benchmark Mutual Fund and Edelweiss Mutual Fund have been planning to launch Islamic funds. Benchmark Mutual Fund has already filed an offer document for its Sharia Exchange Traded Fund and UTI is in discussion stage to launch a similar fund in India.

Marathi Compulsory in Urdu Schools

Mumbai: Marathi will be made a compulsory subject in Maharashtra ‘s Urdu medium schools to ensure more jobs to minorities in government departments, according to chief minister Vilasrao Deshmukh. “In Maharashtra , there cannot be an option to Marathi. German or French cannot be an option. The option for Marathi is Marathi. Knowledge of Marathi is essential in the state and one cannot accept that someone does not know Marathi,” the chief minister said.

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Community Round Up

ISLAMIC VOICE, DECEMBER 2008 Cont. from page 9

13

Based in Jaipur, Kavita Srivastava interview with our staff writer. Q: And why do you think this sort of image of Muslims is so deeply-rooted? A: One major reason is that most Hindus, especially those in positions of power, have little, if any, personal engagement with Muslims. So, being unable to relate to them as real, flesh-and-blood people, they tend to see them in the form of sinister stereotypes and cruel caricatures. The only source of information about Muslims they might get is from the media, large sections of which, of course, are communalized and are getting increasingly more so. Take television, forinstance. You won’t finda single programme set ina Muslim household. It’s almost always set in an ‘upper’caste, upper or middle-class Hindu family. Hindi cinema— or Hindustani cinema actually—once had considerable space for Muslims, although they were generally presented in stereotypical terms, as decadent feudal lords luxuriating in comfort, or as burkha-clad women or singing, paan-chewing qawwals or whatever, not as ‘normal’ human beings. But even that space has vanished, and now numerous Bollywood films clearly and explicitly demonise Muslims in a very carefully planned manner. In addition to all this is the poisonous anti-Muslim propaganda of the Hindutva forces. So, all this combines to colour the public domain and the public perception of Muslims in an increasingly negative light. As members of the wider society, it is not surprising that many people in the police, the courts and the media are also influenced by this way of thinking. Q: There are now demands being voiced to make anti-terror laws even stricter as a means to counterterrorism. How do yousee this demand? A: What some people, such as the Hindutva right-wing, some police officers and proestablishment media persons, are so forcefully advocating today is for a change in the law or a new law so that statements given by the arrested before the police can be counted as evidence against them. Now, we all know that this would lead to the further hounding of innocent people picked up by the police, who might torture them to make false ‘confessions’, which would be used as ‘evidence’ to falsely implicate them in cases for which they were not involved in, and which would let the real culprits go free. This would be a major assault on democracy. Under the proposed draconian ‘anti-terror’ laws that some right-wing hawks are proposing, even human rights groups taking up the case of people wrongly accused of being terrorists could be arrested. Anyone who criticizes the wrong role of the police, the judiciary or any other branch of the state could then be easily branded as a criminal or terrorist sympathizer or abettor. In other words, if such a draconian law comes into place, if you even think differently from the state you could be booked. Anyone who even talks of state terrorism could be labeled as a ‘terrorist’ or ‘anti-national’. If you take up the rights of oppressed people who are being suppressed by the state, as is happening with human rights activists working with Adivasis in Chhatisgarh, for instance, you could be branded as an enemy of the state and thrown into jail. Or, as is happening in Orissa, activists protesting against multi-nationals grabbing Adivasi lands, backed by the state, can be arrested, but no action will be taken against the Hindu mobs, backed by Hindutva fascist outfits, which have left tens of thousands of Christians in the state homeless. And now there is talk of the need for a new ‘anti-terror’ law according to which any person can be arrested if he or she even simply intends to support any banned group. In that case, how would the government presume that it can judge anyone’s intentions? Obviously, this would make a complete mockery of any claims to democracy. In other words, with these sorts of new laws that are being put into place or are being so vociferously advocated day in and day out, I fear India may be moving in the direction of a ‘police state’ run by intelligence agencies so that the state and the ruling classes can do whatever they want without any opposition whatsoever. These represent the sinister agenda of forces that are bent on destroying whatever little democracy we already enjoy. Kavita Srivastava can be contacted on [email protected]

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Opinion

BY MAULANA WARIS MAZHARI he issue of strained relations betw een Muslims and the West is a long-standing one, and it has taken a new turn following the attacks of 9/11. In recent years, much has been written on the subject by both Muslim as well as Western scholars. Following the publication of Francis Fukuyama’s The End of History and Samuel Huntington’s The Clash of Civilisations in the late 1990s, a large number of Western scholars have concluded that reconciliation between Muslims and the West is impossible and that a clash betw een them is inevitable. Influential Western think-tanks have aggressively pursued this line of thinking, as have extremist religious and political forces, particularly Christian evangelicals and Zionist organisations, all across Europe and America. In this context, the crucial question arises as to how the situation can be changed, as indeed it must. Do Muslims have any proper strategy or programme in this regard? My answer is firmly in the negative. Despite the massive anti-Western movements and sentiments that have characterised much of the Muslim world since the last 150 years, the fact remains that Muslim intellectuals, particularly the ulema, have only a very superficial understanding of the West. In actual fact, there has been no serious attempt on the part of Muslim scholars to study and e valuate We stern tho ught, civilization and history. Today, our religious scholars’ view s about the West are about the same as the West had about Muslims and Islam several centur ies ago in the w ake of the Crusades. Many Muslim scholars have the s ame sort o f stereoty pical understanding of the West as the West had about Muslims at the time of the

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Crusades. Our scholars believe, and this is what they tell their followers, that the West simply stands for drunkenness, sexual license, immorality and all other sorts of wanton desires and pleasures. Because of this approach we have not been able to learn from the good things that the West has to offer, not even about aspects of the Muslim scientific heritage that the West had taken from us and had then built on. Instead, in many Muslim circles hatred of the West

ISLAMIC VOICE, DECEMBER 2008 14 critical yet dispassionate way, so that and cry demanding that the face-veil Muslims can understand what the (naqab) be allowed, and some even go limitations or drawbacks of contemporary beyond that, unmindful of the fact that Western civilisation are and also its this might lead to further escalation of antivirtues, which they could adopt. Muslim sentiments in society. Some Today, most Muslims have a double- extremist self-styled Islamic groups in the standard approach to the West. On the West, such as the Hizb ut-Tahrir, even raise one hand, many of them are vociferously the simplistic slogan of establishing an opposed to the West and insist that Islamic Caliphate in the West, completely Muslims should stay away from Western forgetting that the liberty to do all this is culture as far as possible. At the same time, not available even in the so-called darulmany of them fervently desire to migrate Islam. The real conflict between Muslims and the West today is in the realm of ideas. Militarily, Muslims were defeated by the West two centuries ago, and, far from seriously hoping to militarily overwhelming the West, Muslim to the West! I have been twice to America, countries are thoroughly dependent on where I met several Muslims who brand them for military aid. To effectively defend America as ‘the Great Satan’ but still themselves, Muslims must first continue to live there for the economic intellectually understand the West, and benefits and oppo-rtunities that America for this we need a group of Occidentalists, provides them. They show-off their counterparts of the West’s Orientalists. American passports or, if they do not as But, unlike the classical Orientalists’ yet have them, are impatiently awaiting approach to the Orient, these scholars the day when they would receive Amerishould not be blindly critical of the West, can citizenship. Why, one must ask, these double-standards? If these Muslims are but should, in an objective fashion, so anti-America, why don’t they leave examine both the drawbacks and the that country and return to what they virtues of the West. Most Orientalists, as consider as darul-Islam, ‘the abode of Edward Said so brilliantly brought out in his magnum opus Orientalism, did not Islam’, where many of them came from? I believe that there are numerous adopt such a balanced approach, and aspects of Western culture and society actually served as tools of Western that reflect the virtues that characterised imperialism, but the sort of Occidentalists the early history of Islam. In contrast, look that we require must seek to objectively at many Muslim countries, where groups evaluate the West. that want to serve the cause of Islam are (Translated from Urdu by Yoginder under severe restrictions. It is unfortunate Sikand) that almost the whole focus of Muslim (The writer is a graduate of the Dar groups in the West is on seeking to get recognition for Muslim cultural identity, ul-Ulum Deoband and editor of the New often to the point of excess. Take, for Delhi-based, Tarjuman Darul-Ulum, the instance, the case of women’s dress. official organ of the Old Boys’Association Hijab or modest dress, is adequate, but of the Deoband madrasa. He can be some Muslims in the West make a big hue contacted on [email protected])

Muslims and the West

West begging for a ‘dignified exit’ from Afghan Badlands

BY AN ANALYST he United States and its war-weary NATO allies are sending feelers to Taleban for talks and simultaneously searching for ‘an acceptable dictator’ to be foisted on the Afghans. European allies have so far unsuccessfully tried to convince the jingoist President George Bush of un-winnability of war in the rugged, land-locked nation of 25 million burly, and never-say-die Pathans. Everyone in the West is fully convinced that Taleban are diehard fanatics and may not brook any American influence once they are back in the saddle in

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is considered to be the biggest sign of religious ness. This menta lity w as formed in the colonial period, and it should have been done away with the end of the European colonial empires. However, instead of that happening, it has been gre atly re inforced and strengthened, and has now become so deep-rooted that Muslim reformers find it virtually impossible to combat. Scores of instit-utions for the study of Islam and Muslim culture and history have been established in the West, and severa l Western u niversitie s have special depart-ments concerned with these fields. They have produced a massive amount o f literatu re. In contrast, there are probably not even two or three scholarly institutions in the Muslim world devoted to the study of the West using modern scholarly methods. Universities in Muslim countries should have set up departments of Western studies, and there should have been private - and government-funded institutions for the study of the West, but, unfortunately, these do not exist. We desperately need such institutions, to study Western history and culture in a

The departing commander of British forces in Afghanistan, Brigadier Mark Carleton-smith, has claimed that defeating the Taliban was “neither feasible nor supportable.” Kabul. Yet they find no one better than the same zealots to rule Afghanistan and secret parleys with them are on to seek exit of the Western forces from the country. The latest acceptance of the Taleban’s invincibility has emerged from a piece in French satirical journal Le-Canard Enchaine which published a French diplomatic cable relating a conversation on September 2 between the French ambassador to Afghanistan, Francois Fitou,

and his British colleague, Sherard Cowper-Coles. The conversation was leaked in Le Canard Enchainé. Cowper-Coles is reported to have said that ‘the security situation is deteriorating in Afghanistan, and that NATO’s presence was making it worse, and that the two American Presidential hopefuls should be dissuaded from getting bogged down further.’ The departing commander of British forces in Afghanistan, Brigadier Mark Carleton-smith,

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has claimed that defeating the Taliban was “neither feasible nor supportable.” And Kai Eide, the UN Secretary-General’s special representative in Afghanistan, has agreed that the situation cannot be stabilised by military means alone. The telegram sent by Fitou to the Elysee Palace, the office of the French President had quoted British envoy Sherard saying : “The presence of the coalition, in particular its military presence, is part of the problem,

not part of its solution,” Sir Sherard was quoted as saying. “Foreign forces are the lifeline of a regime that would rapidly collapse without them. As such, they slow down and complicate a possible emergence from the crisis.” It also talked about rampant corruption in the Karzai Government which it said of having exhausting all the trust of the people. Sherard was even quoted to have said: ‘Within 5 to 10 years, the only “realistic” way to unite Afghanistan would be for it to be “governed by an acceptable dictator,” the cable said, adding, “We should think of preparing our public opinion” for such an outcome.

W e ap o lo g is e fo r th e de la y in p u b lis h in g th e results of the Second Quiz 2008. We will Inshallah publish the w inners list in the January 2009 issue. Editor

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Special Report

ISLAMIC VOICE, DECEMBER 2008

Dhaka Symposium Highlights Islamic culture in SouthAsia

BY A STAFF WRITER Dhaka: The contours of Islamic civilization in South Asia were etched to broad relief here at a 2-day symposium on November 16 and 17. While most scholars highlighted the positive contributions made by the Islamic faith and culture, a few outlined the synthesis betw een H induism and Islam and consequent syncretic traditions spawned from the process. The symposium was opened by Dr. Halit Erin, secretary general of the OIC Research Center for Islamic Arts and Culture widely known by its acronym IRCICA with headquarters in Istanbul. He highlighted the role played by the IRCICA in promoting positive understanding between various cultures and even among Muslims through a creative engagement. He said the first symposium on Islamic civilization in South Asia was held in Islamabad in 1986. Dhaka University vice chancellor Dr. S. M. A. Faiz said Islamic culture was truly global as it was the first attempt to bridge gap betw een the occident and the orient. Bangladesh Foreign Secretary Mr. Touhid Hossain said Islam was a religion of peace and love and parochialism and terrorism were alien to it. He said such conclaves would show that Islamophobia was misplaced. In the working sessions Prof. Khurram Khader from the International Islamic University (IIU) from Islamabad laid the premise by sketching the journey of Islam to the subcontinent during its early 600 years. He said before Islam entered the mainland India as an imperial power, it had

already taken the stamp of Iraqi, Iranian and Afghan cultures thereby gaining a lot of influences. He pointed out that religions of South Asia with which Islam interacted were quite different from the ones it came face to face on its route of conquest. It therefore necessitated a lot of adjustment which were witnessed in sectors like political administration, architecture and culture. He said Islam never attempted wholesale conversion in this region and therefore faced the challenge of always remaining a minority’s religion. It visualized the role of Muslims as a dominant minority. This espoused two distinct characteristics namely segmental and organic. The segmental characteristics were designed to reinforce the distinct identity while organic characteristic were aimed at maintaining the leadership role. He also outlined the role of the Sufis in the process who, according to Prof. Khader, devised tariqas in lieu of shariat. Prof. Qandil Abbas from Pakistan held the crusades and the Mongol invasions responsible for decline of Islamic civilization but the Safavids in Iran, Ottomans in Turkey and Mughals in India led to resurgence of Islamic culture. Dr. Durgadas Mukhopadhyaya from Kolkata profiled the Bauls, an itinerant community of singers in West Bengal who practiced syncretic

traditions representing a synthesis of Sufi Islam and Va i s h - a n a v i t e beliefs. Dr. Minhajul Hassan from Pakistan profiled the Pakhtoons who, he said, were fanatic Muslims who practice Islamic rituals but keep aside the Islamic law when it comes to treatment of women. He said the women are confined to four walls of houses and family’s honour is defined in terms of modesty of women. Dr. Akhtar Hussain of Delhi University highlighted the contributions of sufi poet Amir Khusrow. Dr. Abuzar Khairi from theAcademyof Third World Studies of Jamia Millia Islamia, Delhi outlined the welfare activities taken up by Delhi sultans at the behest of Muslim Sufis and ulema. Dr. Anwar Hossain from the Dhaka University asked the participants not to avoid asking uncomfortable questions regarding the role of Islam in South Asia. He said the role of Islam as a catalyser in dismembering the Indian subcontinent into three nations should not be glossed over and scholars should not be carried away by only the teachings of the faith. Bangalore based journalist Maqbool Ahmed Siraj saw the Hindu-Muslim cultural interaction in the subcontinent as a rule, not an exception. He detailed the literary activity in the period which led to exchange of literary masterpieces between Persian and Sanskrit, often under

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the patronage of the royal court. He debunked the misconception that the medieval era smothered literary activity and said development of Hindi as a lingua franca owed itself to the patronage of Muslim sultans of Delhi. Dr. Arshi Khan, reader, Political Science, Aligarh Muslim University in his paper on ‘Beyond Multiculturalism’ tried to differentiate between multiculturalism and pluralism. He said the Muslim imperial power in the subcontinent played an integrative role and promoted solidarity between communities. He cited cooption and employment of Hindu officers of the vanquished armies by Muhammad bin Qasim and Mahmood of Ghaznawi. He also argued that multiculturalism, a modern concept, was not exactly pluralism. He said the pluralism stresses rights of communities while under multiculturalism individual autonomy gained immense importance. He said millet system under Ottomans eloquently exemplified the Islamic spirit of tolerance by recognizing various nationalities. Others who presented papers at the symposium included Dr. Najma Khan Majlis, Qazi Azizul Mawla, Fatima Meher Khan, Dr. Akhataruzzaman, Dr. Ataur Rahman Miazi (all from Dhaka university), Mirza Asmer Baig from the Aligarh Muslim University, Dr. Mohammad Ayub from Jamia Millia Islamia, Delhi, Dr. Mohammad Sanaullah from the AMU, Prof. K. M. H. Khalideen from Sri Lanka. (This report has been compiled by Maqbool Ahmed Siraj who participated in the symposium.)

Art and Photo Exhibition held BY A STAFF WRITER Dhaka: A 3-day Art and Photo Exhibition was held in the

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Zainul Abedin Gallery of the Dhaka University on November 16-18 on the sidelines of the 3-

day International Symposium on Islamic Civilisation in South Asia. The Exhibition was opened by Dr. Halit Erin, secretary general of Istanbul OIC Research Centre. Dhaka University vice chancellor Dr. S. M. A. Faiz was present on the occasion. On display were the calligraphy works by M u r t a j a Baseer, Dr. Abdus Satter, Mohammad

Abdur Rahim, Mohammad Syful Islam, Ibrahim Mondol, Arifur Rahman, Aminul Islam Amin and ace photographer Babu Ahmed. Dr. Syed

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Insights

BY MAQBOOL AHMED SIRAJ angladesh’s woes are unending. Try negotiating streets of Dhaka and you are face to face with problems this tiny nation is grappling w ith. Country’s burgeoning population has virtually no trace of role of the Government in their lives. People and more people keep pouring out on the city’s thoroughfares from the narrow, slushy alleys. Aerial view might impress any newcomer what with skyline dominated by thousands of high-rises. But try accessing these edifices, you realize that they are no better than slums hung in the sky. No moment of the day is dull on Dhaka streets. Cyclerickshaws are all over the place, crawling like caterpillars, weaving their way into empty pockets of the hybrid traffic. Estimates of their number vary between two to five lakh in a city peopled with over 12 million souls. Floods and pressure on lands feed the influx in cities. Unskilled folk have no other option than plying the tricycles, eking a livelihood out of the raw physical energy. A few buses provide the apology for the public transport. They look no better than cubicles beaten into shape out of the junked tar drums. Traffic signals on crossings

ChaoticAs Ever

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demand a heavy toll on time. Consider yourself lucky if you got the passage to the other side the third time it turned green as you wait. Eroded steps of the overused pedestrian over-bridges are a challenge for the limbs. The awkward traffic, heat, dust and congestion can defeat the best of the schedules of visitors. Yet Dhaka is a lively city, ever pulsating with life. People are jolly and ever helpful. The warfare between the two famous begums which often spilled over streets, has made people weary of politics. But army’s nearly twoyear rule has made no difference either. Economic hardships of the common man are growing harsher by each day. Housing, power, pressure on the land and the perennial floods know no answer. Global warming has ominous forebodings for the nation of 150 million people. A metre rise of sea level would deprive Bangladesh of 19 per cent of its land area. Economic, social and political repercussions of this deluge for this whole region are difficult to be surmised. No wonder then why one gets the

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Lalbagh Fort Complex, Dhaka Jagannath University

feeling that Bangladesh is a prison of people from which every single individual is looking for an escape. Unless there is responsible governance, visionary planning and a corruption-free regime, its worries would not know any end. Into Lalbagh For t I was in Dhaka for five days to attend a symposium on South Asian civilization sponsored by Istanbul based IRCICA. After two days of hectic sessions, a day had been earmarked for going around Dhaka. Mughal built Lalbagh Fort in the old parts of the city is a pleasing garden dotted with three Mughal monuments comprising a mosque, a palace (which is now a museum) and a mausoleum. People must be thanked to have spared the 40 and odd acres of the green space in the densely populated old sectors of the city. The monuments were built by Shaista Khan, the governor of Bengal during the reign of Aurangzeb. It is the same Khan who was later treacherously killed by Shivaji in the ongoing

ISLAMIC VOICE, DECEMBER 2008

warfare in Deccan. Shaista Khan’s daughter Bibi Pari and a son lie entombed in the mausoleum that constitutes the centerpiece of the complex. The three buildings are simple and lack the embellishments that are characteristic of Moghul architecture in and around Delhi. Ahsan Manzil Our next port of call was Ahsan Manzil, a building of ample proportions on the bank of river Buriganga. It is now a museum since 1985 but it witnessed many a momentous events during the last one ce nt ur y. I t w as her e that Indian Union Muslim League w as founded. A gallery of po rt ra it s has p ic tu re s of Mohammad Ali Jauhar, Sir Sy ed A hm ed K ha n,

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to the Government. Jagannath University It is rather bizarre to have a university named after a Hindu nobleman in a Muslim country. But Bangladesh rulers must be lauded for the magnanimity in recognizing the contributions of t he fo unde rs of D ha ka Brahma School and according it the due place. Brahma School was set up in Sadarghat area of Dhaka in 1858 on the bank of Buriganga by a group of Hindu philanthropists. It was ta ke n ove r by za mi nd ar Kishorilal in 1872. He named it after his father Jagannath. It first started a law college in 18 82 a nd i ntr od uc ed t he degree course in 1908 in other su bj ec ts . In 20 05 , it w as accorded the status of a full fledged university. It has 22 de pa rt ments a nd 27 , 0 00 st ud ents pu rs ui ng hi gher studies. I remember to have seen a Jagannath Hall in the D hak a Unive rs it y ca mpus during my first visit in 1991.

Ahsan Manzil

Ra bi nd ra na th Ta go re a nd several other worthies of the time. Built by nawabs of Dhaka in early 19 th century, it has undergone several repairs and renovations. The serene view of the barges and steamers on the Buriganga is obscured by the chaotic riverfront dominated by ugly shacks, fisherfolk and their wares and transporters. When Zamindari was abolished by the erstwhile Government of Pakistan, the descendants of naw abs could not afford to maintain the building. They shifted to another demi-mansion like building and handed it over

Goodbye Readers! With this issue of Islamic Voice, I am ending my 22-year old association with the monthly. It was pleasure working and sharing views and barbs from all of you. When we brought out this tiny monthly on January 1, 1987, it was just a 4-page sheet printed in black, cold, dense type. It has grown into a 32-page, part multi-colour and part glossy, tabloid which is eagerly awaited by thousands of readers across the country. Printing and gathering of news was no mean feat in those times. Photographs were hard to come by. Now we are living in different times. Technology has made our task easy. But the task of sifting the facts from fiction has become that much more difficult given the avalanche of information that is unleashed by the electronic media tethered to interested lobbies and groups. Sure in the belief that a competent team remains behind, I am looking at other horizons. It is therefore time to say a Goodbye to all of you.

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Interview

ISLAMIC VOICE, DECEMBER 2008

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“All forms of terrorism, needs to be sternly condemned and struggled against…” Swami Agnivesh Q: How do you explain the recent wave of bomb blasts that have taken place across India ? How can this dangerous phenomenon be tackled? A: Clearly, behind such attacks is a certain ideology at work whose major objective is to create hatred between the different communities. That, rather than just killing innocent people, is the real objective of those behind these dastardly and cowardly acts. These forces, who could be both internal as well as external, and who could include extremist Hindus, extremist Muslims or others, clearly do not want people of the different communities to live in peace with each other. Among the various steps that should be taken to counter this form of terrorism is for people to isolate the forces within their own respective religious communities that seek to foment communal hatred. If a Hindu name emerges as being behind a certain terrorist attack, it is for Hindus, in particular, to fiercely condemn such a person or organization, not just as a criminal but also as anti-Hindu. And the same holds true for how Muslims should respond if the person or outfit behind a terror attack bears a Muslim name. Terrorism cannot be tackled simply by the government machinery without this sort of social or public mobilization against it. In this, it is particularly crucial that we desist from branding or associating any particular community with terrorism, because terrorism does not know any barrier of community. It is wrong to associate it with any religion. A number of leading Muslim clerics have issued fatwas against any form of terrorism, no matter what the religion of the perpetrator. And so I would like Hindu leaders to also begin to say the same thing. Recently, I issued a statement on behalf of the Arya Samaj appealing to all Hindu religious leaders not to support those Hindutva activists who have been accused in the Modassa and Malegaon terror attack cases. I appealed to them to expose Hinduvta terrorists, for they are giving the entire Hindu community a bad name. I pointed out that numerous Muslim ulema or religious leaders have organized mass rallies and have issued fatwas condemning all forms of terrorism, including that engaged in by self-styled jihadist groups. Recently, I attended a huge inter-faith conference in Madrid to denounce all forms of terrorism, which was organized by the King of Saudi Arabia. I suggested that Hindu religious leaders should also do the same and forcefully condemn all forms of terrorism, including that done in the name of Hinduism or by Hindus, as anti-Hindu, anti-religion and anti-human. Q: What has been the result of this appeal of yours to Hindu religious leaders? Are they coming out to forcefully condemn terror engaged in by Hindutva groups, just as many Muslim clerics are now openly speaking against terrorism done in the name of Islam? A: Unfortunately, many Hindu religious leaders

continue to remain silent on this. To remain silent on such a heinous matter can, in some cases, be construed as tacit approval. But I am still making efforts to make them realize the gravity of the situation. Q: In recent years there is a growing tendency in some circles to associate Islam, in particular, with terrorism. How do you see this development? A: I think this is completely unfair. It is a product of the imperialist agenda of certain Western powers that need to create the spectre of radical Islamism as allegedly posing an immense threat to the West so as to help the West justify its continuing hegemony, its global power and its control over West Asian oil resources. Using this warped logic, and without any evidence, America has attacked and devastated Afghanistan and Iraq and seems to be bent on taking on the whole Muslim world. George Bush openly calls for a ‘crusade’, and thus seeks to lend credence to the thoro ughly ba nkrupt theory of the ‘cla sh of civilisations’. The Western media has been forcefully propagating this thesis, and now, especially after 9/ 11, large sections of the Indian media are also parroting the same bogus theory. To repeat, to seek to associate terrorism with any religion or community is completely wrong. I think, and I have said this publicly, that George Bush is the world’s No. 1 terrorist. It was the Western establishment that, along with its client regimes, created the Taliban and armed Saddam, and the Bin Laden family is a business partner of the Bush family. In the same way, the Congress, under Indira Gandhi, propped up Bhindaranwala, but he later turned into a Frankenstein. Likewise, the first victim of terrorism in free India , Mahatma Gandhi, was killed by a Hindu, not a Muslim. It was not a Muslim who killed Indira Gandhi or Rajiv Gandhi. And so you can easily see through the falsity of the slogan, ‘All Muslims may not be terrorists, but all terrorists are Muslims’ that is so frequently mouthed today. Q: What do you have to say about the recent revelations about some Hindutva groups being involved in fomenting terrorism in India ? A: Yes, this phenomenon exists and the media is gradually bringing it to light. Hindutva ideologues have been consistently seeking to equate Islam and Muslims with terrorism but now that evidence is surfacing of the close involvement of radical Hindutva outfits in terrorism they are saying that terrorism must not be sought to be associated with any religion. But this is precisely what they were doing all this while with regard to Islam. They are saying that the so-called Sadhvi who has 15, Vittal Mallya Road, Bangalore-560 001. been arrested in conne ction w it h the Ph.: +91-80-22213239 / 22277013 / 22222099, Direct : 22997090, Malegaon blasts should not be called a Fax : +91-80-22273238, Works : Telefax: +91-8570-55250 ‘terrorist’. Rather, they say, she should be email : [email protected] termed as an ‘accused’ because the charges Website : www.evershinegranites.com against her have not been as yet proved by the courts. But if that is the case, then why do they refer to the Muslims nabbed by the police, but against whom the courts have not

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Swami Agnivesh is the President of the Sarvadeshik Arya Pratinidhi Sabha (‘World Council of the Arya Samaj’). A well-known social activist, he has played a leading role in the struggle against communalism in India , including against Hindutva terrorism, about which he talks in this interview with Yoginder Sikand. passed their verdicts, as ‘Islamic terrorists’, without demanding the same sort of proof? You can call them ‘suspect s’ or ‘accused ’, but w hy jum p to the conclusion that all of them are actually terrorists without the charges against them being proven? Q: What do you feel about the way the government has gone about seeking to tackle the problem of terrorism? A: There is no uniform approach across the country. So, for instance, we witnessed the statesponsored genocide and massive wave of terror in Gujarat in 2002, that caused the deaths of vast numbers of innocent Muslims. The way this genocide was launched, with such precision, made me suspect that one cannot rule out the possibility that the burning of the coach of Sabarmati Express might have been orchestrated by others to fan anti-Muslim hatred and garner Hindu votes. But the role of the state in such heinous violence targeted against innocent people, which is a form of terrorism, did not start with Modi. The nefarious role of top bosses in the Congress Party in orchestrating the large-scale massacre of Sikhs in 1984 is well-known. So, various governments have sought to fan violence against minorities for their own political purposes, and no discussion of terrorism in India can leave out this crucial dimension. We also have to talk of and speak out against other forms of terrorism. The killing of some 3000 innocent people in America on 9/11 was a terrible crime, and it must be condemned, but the West does not want us to talk of other forms of terrorism in which Western powers and elites are directly implicated. Some 7000 children die in India daily, mainly due to poverty, which is caused by a skewed and totally inhuman notion of ‘development’ propagated by Indian and Western elites. Is this not a form of terrorism also? In some senses, it is a worse form of terrorism, not only because it is of a far greater magnitude but also because it causes prolonged pain and suffering to its victims, unlike those who die in an instant in a terrorist attack. Some twenty-five thousand dowry-deaths of women are recorded every year in India . Is this not also a form of terrorism? Is not female foeticide a form of terrorism? The point I am making is that all forms of terrorism, whether in the name of religion, community, nation, gender or whatever, needs to be sternly condemned and struggled against. Let us not be selective in our approach, because terrorism anywhere is a danger to humanity everywhere. (Swami Agnivesh can be contacted on [email protected]) For more details about him and his work, see www.swamiagnivesh.com

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Face to Face

ISLAMIC VOICE, DECEMBER 2008

“As Muslims and as people who follow Islam, a positive approach should be the motto of our life. Allah Almighty says again and again in the Quran that one should be positive. Negativity is not part of Islamic lifestyle or thinking. Muslims should think positively and be a vibrant community. We should work on the positive motto that we are here to lead, not to be led….”

K. Rahman Khan, Deputy Chairman, Rajya Sabha.

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ailing from a small taluk called Krishnarajpet in Mandya district in Karnataka, Mr K. Rahman Khan completed 12 years as MLC and has been with the Congress Party for 40 years. Successfully running through his second consecutive term as Deputy Chairman of the Rajya Sabha and his third consecutive term as Member of Parliament (Rajya Sabha) he comes across as an unassuming and extremely down-to-earth person. A disciplined lifestyle has ensured that he looks years younger than his 69. Neither the luxurious lawns of his home in Delhi, nor the sparkling red lights on his car have affected his outlook towards life and the world. He remains simple and maintains a realistic approach towards things around him. Away from the formality of the pillars of Parliament, in this conversation with Nigar Ataulla he pours his heart out on various issues related to the Muslim community and life in general. My father, the late Qasim Khan Saheb, who passed away about 18 years ago, was the major source of inspiration for me. I was born in a small town. My father had a small kirana shop in Mandya. He followed Islam in its letter and spirit. In business, he strictly adhered to Prophet Muhammad’s (pbuh) principles. Even today, my father is talked about in the whole of the town as a legend who set an example of honesty, integrity and straightforwardness. In the entire taluk of Krishnarajpet in Mandya, there is not a single person who does not know my father. I inherited his vision of positiveness. He was a businessman, but never hoarded. He also set up a chemist shop, which still exists today and is managed by my younger brother. The virtue of honesty and its fragrance left behind by my father lingers on today too, and in the town people throng to this same chemist shop even today. In India, for the past 60 years, the Muslim community has been involved in one or the other emotional issue, be it the issue of the Urdu language, Muslim Personal Law Board, discrimination or reservations and so on. After Partition, the Muslims inherited several problems, for which the current generation is not responsible. Democracy and the Indian Constitution are the greatest strengths of India and its citizens. As far as religion is concerned, the Indian Constitution has given complete freedom to its citizens to profess and practise any religion they wish to. And it has also given everyone freedom to propagate his or her own religion. This makes it possible that no religion is threatened. At the same time, while propagating one’s religion, it should be kept in mind that the sentiments of no other religion are hurt.

Muslims in India after Partition are an integral part of the Indian society and in the last 60 years, they are suffering from a psychological blockade that they are discriminated, that Islam is in danger or even that their empowerment is only possible through the government. They also feel that their leaders have misled them, which is quite true. Muslims have failed to develop the confidence that they can be self-reliant. In any nation or society, discrimination is common. In a mixed society like India’s, or, for that matter, in every other society, discrimination is common. Some Muslims might feel that because they are Muslims they are discriminated against. Similarly, others too feel that they are discriminated against, such as Dalits, Advisasis etc. By saying this, I am not undermining the ills in the society. Take an example. Suppose a person is born with a physical or mental handicap. Can he or she spend his or her entire life lamenting about this? Can he or she keep blaming God and people around him? No! He or she has to try to overcome the handicap in different ways. What I wish to convey is that as Muslims and as people who follow Islam, a positive approach should be the motto of our life. Allah Almighty says again and again in the Quran that one should be positive. Negativity is not part of Islamic lifestyle or thinking. Muslims should think positively and be a vibrant community. We should work on the positive motto that we are here to lead, not to be led. If there are four people, who is the most useful? It is the one who is most vibrant and useful to the other three. Muslims today should demonstrate that they have knowledge of the Quran, and act in accordance with its teachings of justice, fairness and equity. Let us introspect as a community. While accepting the fact that Muslims are being discriminated against, let us introspect why this discrimination is happening. We as Muslims cannot shift responsibility of our failure onto others. When Muslims ask something and the government gives it, then it is wrongly taken as ‘appeasement’ by the rest of the society. My point is: who is stopping Muslims from climbing the ladders of success? I hail from a little town. Did anyone stop me from coming up? No! Think about the Muslim scholars of the past, who set up educational or religious institutions. Take the case of the respected scholar, Maulana Ali Miyan. He was respected not just in India, but across the world. Did he not struggle on his own to gain knowledge and reach that level? Then why this state of affairs now? I have always felt uncomfortable with the idea of Muslims carrying the label of “sufferers” around their necks. If we really introspect, a fact comes to light that we have not been giving to others enough. Allah’s quality is giving. In the past, Muslims contributed in every field,

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But now, why this passivity? It is because of the present frame of mind. Why cannot Muslims be positive thinkers, positive intellectuals and learn to give more, qualitatively and quantitatively in various fields? As a community we should have an agenda. We know our weakness, but not our strengths. Our leaders are spreading a sort of psychological blockade among the masses that we are being discriminated against. We have forgotten to rectify our faults. Muslims, including the religious clerics, should participate more in social and humanitarian causes. We have forgotten our huququl ibad, our obligations towards the creatures of God. We unfortunately give too much stress on ritualism. We need to make our presence felt in the society by our contribution and performance. We have forgotten the method of dialogue. We need to inculcate and imbibe the qualities of Allah in us—qualities such as mercy, forgiveness, generosity etc. I do not believe that Muslim youth are involved in terrorism. A few miniscule number might have been misguided to feel that their anger can change society. But the Prophet (pbuh) never guided the community with anger. Jihad is a sacred word, and it is misused by the media too. The Prophet gave clear guidelines about war. Some Muslims misinterpret some Quranic verses and then think that by giving their own lives and killing innocents they are gaining shahadat. I dislike this sort of Muslims who say they are jihadis or mujahideen and kill innocents in the name of Islam. Take Kashmir. This is a political problem and territorial problem, not a religious one, unlike how some self-styled Islamists present the issue, to justify which they have misinterpreted Islam. I strongly feel that Muslims should have 10 year planning like a Vision Statement that covers various issues like poverty, illiteracy, empowerment, women’s education, child labour etc. I appeal to the Muslim community to have a positive approach. We should not get distracted by the obstacles and hurdles that come our way. In the current scenario, amidst all the differences we have, we have to rise and shine. Muslim youth today should understand that if someone is suppressing them from coming up in life, in their educational or professional fields, then they should learn to struggle against these peacefully and emerge victorious. It all lies within them -their inner will power and strength. It’s all in the minds and hearts. Muslims really need to work on their potential talents and qualities and prove themselves. I have always believed in positive thinking and belief in Allah. I did not plan anything major, but only planned to strengthen myself. I never asked for favours or a post. I believed in working on my own potential. Through Islam we can bring peace. Not through anger. It is time we brought about the positive spirit among ourselves. Without it, how can we bring about changes in others and solve our many problems? Despite Cont. on Page 26

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Life & Relationships

ISLAMIC VOICE, DECEMBER 2008

Learning to Smile and Forgive

Saabir Karim: My family and I participated in the Discover Yourself workshop in Roshnee on the 7-9 November.2008. First of all my son was very negative and by the end of the course he had completely changed and was a new person, highly motivated and with a new outlook on life. He attracted people into his space as he had completely come to terms with himself, his Creator and the people around him. The change was very noticeable and people recognized it immediately. I had a severe exema (skin disease) on my ankles and despite repeated treatment it would not go away. The next day it cleared up and I felt very much lighter. I recognised most of the basic principles of the course presented by Sadathullah Khan and what I wanted to know from an Islamic context. It strengthened my Imaan, reinforced my beliefs in the spiritual aspects of healing. Our Deen is complete and all the answers are there. Other people who attended could not express their gratitude for the difference it made in their lives. I strongly and wholeheartedly recommend that everyone attend this course whether they have any apparent problems or not, as one may not be aware of what lurks in the subconscious and what baggage they are carrying. For this manifests itself in behavioral changes and diseases in our daily lives. In totality we are now more caring, share others’ concern and wish to help others, make positive changes in their lives in accordance with Shariah and the Sunnah. Geity Miggen: My experience was that I came with an op en m ind into t he workshop and wanted to understand what Islam was all about. I am a Christian and as long as I pray and read my Bible and go to church, I thought I am a good person, but what I have realized here is that you cannot just pray once or twice a week and go to church on Sundays. It is a continuous journey. I do not forget to eat or drink water, as I nurture my body with food supplements, I should also nurture my spirit with its supplements. That spiritual supplement makes me the person that I really want to be. I also learned an important lesson and that is, not to listen to my ego. Rabia: I learnt to smile with my husband and learnt to forgive. I was a miserable person who could not smile. I had made my children’s life miserable because of my problems. I have learnt to accept my husband having three wives. It feels like a big burden has been lifted from me. I was mentally, physically and emotionally abused for 28 years or more. I want to better myself and come closer to Allah. Fouzia: At long last! Excellent exposure Allah Bless You! I have been to several self-development courses. Always hoped for some “MIRACLE” – for a Momin to come out with such a w orkshop! My prayers are answered. I have to take the w ord forward. Surely from today onwards my approach to life and family and people has changed. This message is going to cross all continents. Sadathullah Khan has a good sense of humor to illustrate his point, is

The Three Day “Discover Yourself Workshop” was held at Roshnee, South Africa, on the 7, 8 & 9 November 2008. It was organised by the Roshnee Islamic School. Here, some of the participants share their experiences after attending the Workshop.

not boring, not fearful. I enjoyed the 3-days. This is just what we need here in South Africa and worldwide. This is the way of Dawah in today’s time. What a breakthrough. Hajira: This is my second time I am attending the workshop. In this workshop I learnt where I was going wrong in my life and I can see today what has come to my life is from practising what I learnt in my

first workshop. My first workshop transformed my entire life and the relationships with my mother, husband, children, family and friends. When I meet people I do not know that they feel the energy and come to me and make conversations. When people visit me, they tell me that my house is full of light and peace. Khatija: From the very first, in the introductory talk, I was drawn to Sadathullah Khan’s words. He has pointed out how we can establish connection with Allah. My husband was very surprised with my attitude on the first day and he became very much interested in the workshop. I feel so much closer to my husband and other members in my family. Memoona: I w anted spiritual enlightenment. I wanted to feel connected to the Almighty and now, I feel I can do this, Jazakallah! When I make my Salah now, my concentration is much stronger that I cry without efforts. This workshop has empowered me with the tools and techniques to be a good mother and a wife. This is an inspiring workshop. Saadia: Self-realisation has dawn upon me. By looking deep inside myself, I have realized that whatever is going on in my life is because I have created it. My husband was so impressed by whatever I said and did in these

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two days. My children cannot believe that this was their mother- no screaming, shouting, just being able to over look the little things that I normally would make a mountain out of it. This workshop is the biggest gift for my life, spouse, and kids. Zeenat: Islam is a way of life. By attending this workshop I have truly grasped the essence of that way of life. My studies have given me all the theoretical aspects of being a Muslim and of Islam. This workshop has now allowed me to experience the beauty and reality of Islam. Hawa: I have the power to stop the restlessness in my soul and enjoy the present. Pride and ego makes the Satan stronger. Humility and love purifies our soul. Mr. Khan you will be at our dinner table every day. May Allah reward you and your family for the contribution you are making to the world. Zubaida: I must stress that I am utterly blessed and touched that my spouse not just attended this course but also reached out and took the maximum benefit from this life changing experience. To see him share and participate as well as hear him speak to all of us at home about the powerful shift that he has encountered, has given me a sense of achievement because inevitably this has already benefited our family and the quality of our relationships. Samina: I was a pondering, confused, useless, complaining, unhappy, unfaithful, disobedient, selfish, self-centered, tired, greedy person and lastly gave up life. ‘But’ Allah’s plans never fail- Alhamdulillah! A new world began! This workshop is a necessity to allhumanityto know thetruthand reality. It can effect a change and create a peaceful, compassionate and a harmonious life that is easy and sustainable for every living being. Osman: It was an awakening as I was in a hypnotic sleep before. Very interesting. The tools used are effective and practical. It is life changing! A lot of misconceptions were cleared up. Cont. on Page 20

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Life & Relationships

Overcoming Negative Approaches Fatima: By my participation in the workshop, I realised that we may read a thousand books and say that we have heard it before but the difference is that “How can we know Allah when we do not know ourselves”. I learnt that Islam is all about living it with love, peace, kindness, and sincerity while continuously conquering our lower selves. I really feel that a workshop of this nature should be for the masses. This is about our real journey to Allah and this is so badly

The Three Day “Discover Yourself Workshop” was held in Cape Town on 14, 15 & 16 November, 2008 at UCT, Middle Campus, Lecture Theatre, Kramer 3. Some of the participants share their experiences after the Workshop.

a valuable investment. Banu Allie: I have benefited in certain areas of my life where I know I had problems. I have to overcome my negative approach, make a difference to myself and come closer toAllah. Your humour fits in so nicely; it makes the workshop more interesting. I must say that Mr. Khan, you really keep the participants engrossed in your speech and getting across your views and skills. Fahmida: When I attended the workshop the first day, I liked it. I liked it in a sense that I had

ISLAMIC VOICE, DECEMBER 2008

Calm Temperament

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The human mind works at its best when the surrounding environment is calm and settled. Likewise, it works at its best when the thinker's temperament is calm. When the human mind is beset with external or internal commotion, its powers become weak and it more easily falls prey to rashness and reckless passion. It is a strategy of debate to get one's opponent angry, since once the opponent loses his or her composure his or her defeat is almost imminent, especially if one is able to keep one's cool and a smile on one's face. The Prophet (Pbuh) warns us that: "Anger is a burning ember in the human heart that is stoked up." [Musnad Ahmad] The Prophet's conducts should remind us that just because we know we are in the right, this gives us no excuse to get angry. Indeed, if we are upon the truth, this should give us all the more reason to remain calm. Anger merely confuses things and makes it more difficult for us to think clearly and communicate our thoughts to others. We should remember the Prophet's words: "The strong person is not the one who can throw his opponent. The strong person is the one who can keep control when angry." [Bukhari] Compiled From: "Calm" - Salman al-Oadah

“D IS C OV E R YO U R S E L F ” 3 -D A Y W O R K S H O P O N

Personality Development through Self-intorspection (Based on Islamic Principles)

needed. People should sponsor Mr. Khan to enable him to conduct this workshop in all the mosques. If a poor person were to receive such a workshop it would turn his/ her life around, having this would be more than all the wealth in the world. Shamina: What I realised when I came here is that I put blame on some one and did not take responsibility for my own life. Playing the blame game for 27 years has only left me hurt and depressed. I made a decision of divorce but after this workshop I have taken responsibility for my life. I wish to make my life and the life of my family better. Ghouwa Ism ail: As a psychology student, I have been bombarded with the theory, one after the other. For the past five years it has been a challenge to implement or change my life for the better. Alhamdulillah this weekend has been life changing. It has afforded me with practical applications in order to change. I came to this workshop as a skeptic, but I am leaving this workshop being a better person and informed person living in the now. Waseema: When I started this workshop, I never knew I would be so inspired. I judged and it was extremely wrong. I

thought it w ould be boring lectures by people who just talk and do nothing. I regret for judging this workshop. I really benefited from this workshop because now, I look at things differently. I am making a change in my life. I am willing to look

forward. I was at a time ready to give up, but now I am strong enough to go on. Aayesha: Attending this workshop is part of my journey to discover myself and improve my way of dealing with life. Normally I cannot listen to a talk for more than two hours but the positive energy from Khan Saab is very contagious that I never noticed hours slipping by. Every minute spent in this workshop is

the whole weekend to myself. First time in 14 years, I had the weekend to myself. Second day, whatever went on in here the topics, the questions, the discussions, all that went straight into my head. I am definitely willing to give up my anger. Hoosain: I have learnt and realized the power of my words; especially how they affect my children. I see forgiveness is the key to improving myself and appreciating those around me. I see now that I am well on the way to leading a powerful life. Haseena: I learnt to see myself in a different way and to view my life, issues and experiences in a different way. I learnt how to dea l w ith situations and experiences in a better, more matured way. I learnt to impro ve my relationships with everyone in my life and others whom I meet.

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The workshop aims to achieve self empowerment through the transformation of one-self. “Now we need a revolution,notforchanging others,butto change ourselves” http://www.nanim a.co.za/discoveryourself.htm l In the first day of the workshop your anger disappears and you enter into a state of peace and tranquility. You feel free and light and your view of life, people around you and the world transforms. The next day you get rid off the burden of the past and the constrains the past imposes on your view of life. You get access to live in the present and create a new future. You have the power, freedom and self-expression to take any challenge that life throws at you and life is no longer a burden. Your view of life alters. You create a new you, surrendering to the will of Allah. You purify your heart and truly get connected with Almighty Allah. Third day you witness a whole new world around you by demolitioning (fana) your ego. You see life as simple with Truth prevailing and Falsehood perishing. You experience, love, joy, peace, happiness, contentment and bliss, a gift Allah has given you to experience and share with others. Unless there is individual transformation there will be no Universal Transformation. Now we need a revolution, not for changing others, but to change ourselves

SRINAGAR FOR MENAND WOMEN DATES: 19, 20 & 21 DECEMBER 2008 VENUE: B.ED COLLEGE OFEDUCATION M.A ROAD, SRINAGAR (Arrangements for heating the avenue already made) CONTACTFOR DETAILSAND REGISTRATION: Mr. Bakkal, Mobile No. 9419032956 (10am to 5pm) E-mail: [email protected] Mrs. F. Bukhari, Mobile No. 9419015411 (10am to 5pm) E-mail: [email protected]

WORKSHOPS IN JANUARY 2009 QATAR DATES : 22,23 & 24th JANUARY 2009 CONTACT Mr. Ikram Thowfeek Email: [email protected] NORWAY DATES : Friday 6th February to Sunday 8th February 2009 ORGANISED BY : Islamic Womens Association, Stavanger Contact for details: Hussain Noor M. Email: : [email protected] Zerina Parker-Knapp, email: [email protected]

Workshop Designed and Conducted by: A.W. Sadathullah Khan B.Sc, B.E (Mech), Editor, Islamic Voice, Cell: 0091-9845158996 Email: [email protected]/ [email protected]

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Book Review

ISLAMIC VOICE, DECEMBER 2008

A Guide to Uplift Minorities

development work can apply for, from a host of sources. It provides step-by-step guidance on how to register an NGO and maintain it professionally, netw ork w ith other groups working in the same or similar fields and raise funds for development projects. It provides detailed information about various schemes and programmes commissioned by the Central government for

minorities and other ‘weaker’ sections, as well as general schemes for which few Muslim NGOs have hitherto applied, possibly for lack of information and awareness. In addition, it lists a number of international donor and development agencies, including Western as well as foreign Muslim organisations, that fund development projects.The

arrive some time towards the end of the world is generally portrayed as representing the forces of good, as an agent of God and as eventually vanquishing, in a war of global

and cosmic proportions, the forces of evil. Almost the entire limited corpus of writings on pseudo-messianic movements in Muslim South Asia consists of historical surveys of such movements in the ‘medieval’ period. It is hoped that this book, by focusing on three such movements that emerged in twentieth century Muslim South Asia and which are still alive, will add to our understanding of pseudo-messianic movements in Muslim environments, in

particular, and messianism in general. Given the fact that messianic expectations and claims have now assumed such importance in global politics (the clash between certain Jewish, Christian and Islamic forces in West Asia, each driven by their own messianic visions, being the best example), more intensive studies on the phenomenon and often frightening implications of contemporary messianic movements and trends in all religious environments are called for.

A Guide to Uplift Minorities Social Service Wing, Jamaat-e Islami Hind, D-317 Dawat Nagar, Abul Fazl Enclave, Okhla, Jamia Nagar, New Delhi 110025 [www.jamaateislamihind.org] Price: Rs. 100 Pages: 207 REVIEWED BY: YOGINDER SIKAND espite the fact that the Indian Muslims taken together are, on the basis of almost all socioeconomic indicators, among the most marginalized and deprived communities in India, the state as well as Muslim elites have done little to address the plight of the community’s poor. A good indication of this is the fact that there are relatively few Muslim-

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New Arrivals

run NGOs in the country which work on development-related issues. In contrast, the vast majority of Muslim NGOs that do exist focus almost wholly on religious education alone. This book is a must for social activists involved in community work among Muslims in the country. Based on meticulous research, it details various programmes and schemes that Indian Muslim organisations involved in

Pseudo-Messianic Movements in Contemporary Muslim South Asia

BY YOGINDER SIKAND Global Media Publications Year of Publication: 2008

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essianic hopes and expectations are common to almost all religions. Jews expect the Messiah to arrive to re-establish their temple in Jerusalem; Christians pray for Jesus to return to earth in his ‘Second Coming’; Hindus believe that

Kalki, the tenth and last avatar of Vishnu, would appear just before the end of times; and the advent of the Imam Mahdi, who will usher in the end of the world, is a cardinal tenet of the faith of Shia and many Sunni Muslims. The messianic figure that almost all religions expect to

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information contained in this handy guide book is presented in a very readable and easily accessible mode and will prove of immense use to Muslim groups seeking to engage in community work on a range of fronts and the now revamped social service wing of the Jamaat-e Islami Hind deserves kudos for this work. If the book were to be translated into Urdu, Hindi and various regional languages it could be even more effective. If the publishers might later consider a second edition of the book, its value could be enhanced by listing selected reliable nonMuslim NGOs w orking on various issues that Muslim NGOs could possibly partner with for common purposes and goals.

Millat Educational Directory-Gujarat 2007 & All India Directory of Muslim Colleges Engineering, Medical, Management Published by: Modern Educational & Social Organisation. 102, Alfatah Palace, Opp. Sir J.J. English School, Saiyedwada, Surat-395003. Price: Rs 50 & 60 Compiled bySaiyed Mohammed Ali and social organisation, based Email:[email protected]. Ph: 09825611661 in Surat has surveyed Muslim fter the communal riots of 1992, managed schools, libraries, Muslims from Maharashtra, Karnataka, orphanages, media (journalism), Kerala and some other states, realised Scholarship giving Institutions, their real position and existence. They started various hostels and general hospitals social and educational movements to regain their throughout Gujarat. This has original position. unfortunately in Gujarat, although taken the form of the Millat having a better economic position compared to other educational D irectorystates, no remarkable work has been done. Gujarat 2007. It has been To initiate such educational aw areness compiled by Saiyed movements in Gujarat, the modern Educational Mohammed Ali.

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THE QURAN Translated with an introduction by Maulana Wahidud-din Khan Explanatory notes translated and edited by: Farida Khanam & Saniyasnain Khan (M a u l a n a W a hid d u d in K h a n) , born in 1925 at Azamgarh is an Islamic spiritual scholar who is well versed in

both classical Islamic learning and modern science. In the course of his research, the Maulana came to the conclusion that the need of the hour was to present Islamic teachings in the style and language of the present day. Keeping this ideal consistently before him, he has written over 200 books on Islam. The latest is the translation of the Quran.

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Qur’an Speaks to You

ISLAMIC VOICE, DECEMBER 2008

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Cowardice Unacceptable from Believers

COMMENTARY BY SAYYID QUTB. TRANSLATED BY ADIL SALAHI oses (peace be on him) was worried as he made his appeal to the Jews to enter the holy land that they might disobey. His worries were soon to come true as they sought to give excuses for failing to comply. They answered him in these words: “Moses, mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” The Jewish nature appears here un-masked, w ithout cosmetics. They were facing danger and, therefore, all attempts to put up a brave face were abandoned. Not even Allah’s promise to them to make this land theirs was sufficient to motivate them. They wanted an easier prize without paying any price. It should come to them from heaven as Manna and quails were sent down for them to eat “Mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” Victory, however, does not come in this manner as the Jews wanted, when they were devoid of faith: “Thereupon two men who were God- fearing and on whom Allah had bestowed his grace said: “Go in upon them through the gate. When you have entered, you shall be victorious. In Allah put your Trust, if you are true believers.” The value of having faith and being God fearing appears very clearly. These were two men, who feared Allah, and being Godfearing made them totally fearless when they confronted mightypeople, they had all the courage needed to dispel the imaginary danger. They made this testimony, highlighting the importance of faith and the time of trial and difficulty. They wanted to show what it meant to fear Allah alone at times when people fear each other. Allah does not combine the two feelings of fear in any one man’s heart: A person who fears Allah fears no one else. “Go in upon them through the gate, when you have entered, you shall be victorious.” This is a basic rule in how to fight the enemy. The Jews are advised here to launch an

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In the name of Allah the Merciful, the Beneficent So Moses said to his people: “My people, remember the favors which Allah has bestowed upon you when he raised up prophets among you, made you kings and granted you what he has granted to no other nation. My people enter the holy land which Allah has assigned to you. Do not turn back, or you shall be ruined. “Moses, “they answered, “mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter. Thereupon two men who were God-fearing and on whom Allah had bestowed his grace said: “Go in upon them through the gate. When you have entered, you shall be victorious. In Allah put your trust, if you are true believers. They said, “Moses, we will never set foot in it so long as they are in it. Go forth, then, you and your Lord, and fight. We will stay here. “Lord,” he said, “I am master of none but myself and my brother. Do, then, draw a dividing line between us and these wrongdoing folk.” He replied, “This land will then be Forbidden to them for forty years, during which they will wander aimlessly on earth. Do not grieve for these wrongdoing folk. (The Repast, “ Al-Maidah”-5:20-26)

offensive which takes them right through into the other people’s homes. Once they are in, the others will be demoralized while their own morale will be high indeed. Those attacked will suffer a total loss of confidence and the attackers will win. “In Allah put your trust, if you are true believers.” A believer relies on no one other than Allah. This is the distinctive mark and the correlative of faith. But who were these two men addressing the Jews with these true words? True to their nature, the children of Israel said, “Moses, we will never set foot in it so long as they are in it. Go forth, then, you and your Lord, and fight. We will stay here.” When cowardly people are cornered, they are increasingly impudent. They start to kick around like donkeys but they never step forward. Often, cowardice and impudence go hand in hand. A cowardly person is reminded of his duty, but his strength fails him. His neglect of his duty embarrasses him and he abuses this duty as well as the message which imposes on him what he does not want. “Go forth, then, you and your lord and fight. We will stay here,” A perfect example of rudeness from weak people who realise that rudeness costs

nothing, but words. Fulfillment of their duty, on the other hand, requires them to fight in a real war. “Go forth, then, you and your Lord.” He is, then, not their Lord if his lordship means that they will have to fight. “We will stay here.” We neither desire a kingdom nor sovereignty nor even the promised holy land if it means that we will have to fight these mighty people. This is now the end for Moses (peace be on him) after the strenuous efforts he exerted with the children of Israel and after bearing all impudence and deviation. The result was simply to turn back away from the holy land when they stood at its doors. This was a clear violation of the covenant they had made withAllah, but the covenant applied to Moses also. What should he do now and whose help he should seek? “Lord, hesaid, “Iam masterof none but myself and my brother, Do, then, draw a dividing line between us andthese wrong doing folk.” It is a prayer uttered with pain. It is an appeal to Allah and total submission to him. It also expresses total determination and a total break with those who disobeyed. Moses was aware that Allah knew that he could not account for anyone other than himself and his brother. His are the feelings of

weakness experienced by a person who suffered a major let-down, the faith of a prophet who spoke to Allah directly, the determination of an unshakeable believer. He could not put his complaint to any one other thanAllah,whom he prays to draw a dividing line between him and the evil doers. Nothing could provide a link with them after they had abandoned their covenant withAllah. Norelationship of family, lineage, history or previous efforts was of any significance. Their only relationship is faith and the pledges they had given to Allah. As they breached them, then all relations have been severed. As for him, he was determined to fulfill his own promises to Allah, while they continued to do wrong. This is the attitude of humble politeness shown by a prophet, and this is the action plan of a firm believer. The tie which could bring believers together was the tie of faith. Nationality, lineage, race, language, history and all other ties known to mankind are of no significance when the tie of faith is severed. Allah answered his prophet’s

prayer and pronounced his judgment of the wrong doers. “This land will then be forbidden to them for 40 years during which they wander aimlessly on earth. Do not grieve for these wrong doing folk.” As they approached the holy land whichAllah has promised them, he abandoned them to their aimless wandering. He forbade them the land he had signed to them. The weightier view suggest that the land was forbiddento that particular generation of them, until a new generation came of age, aware of the lessons and strengthened by their up-bringing in the desert. The first generation had long been used to subjugation and tyranny in Egypt. As such, it could not shoulder the tough responsibilities. Tyranny and humiliation corrupt the nature of individuals as well as communities. The Muslims also learned this tough lesson Allah has related to them. When they came face to face with difficulty and they were few in number confronting a mightier force of polytheists in Badr, they said to their Prophet Muhammed (peace be on him), “We will not say to you messenger of Allah what the Israelities said to their prophet. “Go forth, then, you and your lord, and fight. We will stay here.” But we will say to you; go forth, then, you and your lord, and fight: we will fight alongside you. We see how the Qur’anic method produced results in educating the Muslim community through relating stories from past generations of believers. We can also see what purpose is served by relating the history of the children of Israel.

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Hadith

ISLAMIC VOICE, DECEMBER 2008

The Prophet’s Hajj

COMMENTARY BY ADIL SALAHI All Muslims know that to follow the example of the Prophet (peace be upon him) in matters of religion is required as a duty. To follow him in other aspects is always good and fruitful. In as far as offering the pilgrimage is concerned, we have no option but to follow his guidance. As he started his pilgrimage, he said: “Learn from me your rituals.” This is an all-embracing Hadith that makes clear that the way the Prophet did his pilgrimage is the proper way we should all follow. We have a very detailed Hadith narrated by Jabir ibn Abdullah telling us of everything the Prophet did on his pilgrimage. Jabir reports: “God’s Messenger (peace be upon him) stayed (in Madinah) nine years without offering the pilgrimage. In his tenth year in Madinah it was announced to all people that God’s Messenger would be offering the pilgrimage. Many people flocked to Madinah seeking to follow the Prophet’s guidance and to do like him.” Several reasons led to the delay of the Prophet’s offering of the pilgrimage. In the first few years of his stay in Madinah, he could not have traveled to Makkah, while the Quraysh, its inhabitants, were raising one army after another to fight him. When Makkah fell to Islam towards the end of Year 8, the Prophet chose not to offer the pilgrimage the following year because he did not wish to see the abominable practices of the unbelievers which they introduced into the pilgrimage, such as being naked when doing the tawaf. In Year 9, Abu Bakr was the leader of the pilgrimage and a ban was declared prohibiting idolaters from coming to Makkah for pilgrimage, and banning the practice of doing the tawaf naked. With that done, the pilgrimage could be offered in the proper Islamic way, and this is what the Prophet did. With him were no less than one hundred thousand people, all eager to offer this great act of worship with him. “We went out with him until we arrived at Dhul-Hulayfah where Asma’ bint Umays gave birth to Muhammad ibn Abu Bakr. She sent a message to the Prophet asking what she should do (considering that she would be in her post natal period). He told her to have a bath and to wrap herself properly (putting a wide piece of

Jabir reports: “God’s Messenger (peace be upon him) stayed (in Madinah) nine years without offering the pilgrimage. In his tenth year in Madinah it was announced to all people that God’s Messenger would be offering the pilgrimage. Many people flocked to Madinah seeking to follow the Prophet’s guidance and to do like him.”

cloth at the place of discharge, tying both ends from the front and the back and sticking that wrapping tight to a belt she has around her waist.) She could then enter into ihraam, or consecration. The Prophet offered his prayers at the mosque there and mounted his she-camel, AlQaswa’. When his she-camel was well into the desert, I looked up and saw all around me people walking or riding animals, accompanying him. I could not see the end of them in any direction: Front or rear, right or left. The Prophet was with us receiving Q ur’anic revelations, the interpretation of which we knew very well. Whatever he did, we did likewise. He raised his voice with phrases stressing God’s oneness: Labbayk Allahumma labbayk. Labbayk Laa shareeka laka labbayk. Inna al-hamda wal-ni’mata laka wal-mulk. Laa shareeka lak. People raised their voices with whatever praises they wished to repeat, and the Prophet did not take exception to any of that. He, however, maintained his own form of talbiyah.” A woman’s discharge, w hether menstrual or postnatal, does not stop her from offering the pilgrimage. She can indeed perform all the duties and rituals required, but she obviously cannot offer her prayers. She is exempt from these. Here we have the detailed guidance the Prophet gave to Asma’ making clear that she could conduct her pilgrimage easily, but she must not do any tawaf until she has been cleansed of all discharge. It should be noted that she gave birth to her son shortly after departure from Madinah, when she arrived at

the point of meeqat, which is DhulHulayfah or Abyar Ali as it is better known nowadays. The ruling given to her applies to all women who start such discharge at any time during their pilgrimage. We also learn that there could be different forms of declaring our response to God’s call to do the pilgrimage. However, the Prophet’s preferred form is the one that millions of pilgrims repeat all the time. The Prophet entered into the state of consecration, or ihraam, shortly after leaving Madinah, at the point of meeqat, which is known today as Abyar Ali. We also learned what a woman who is having her period should do if she begins her pilgrimage. We continue with Jabir, the Prophet’s companion, as he gives this detailed account of the Prophet’s pilgrimage. “We did not intend to do anything other than the pilgrimage. We knew nothing about the Umrah. When we arrived at the House (i.e. the Kaaba) with the Prophet, he touched the corner (i.e. kissed the Black Stone) then he moved in a jogging movement for three rounds and walked the other four. He then went to Maqam Ibraheem and recited: ‘Make the place where Abraham stood as a place of prayer.’ He stood with that place (Maqam Ibraheem) between himself and the Kaaba. In his two rak’ahs he read Surah 112, Al-Ikhlas, and Surah 109, AlKafiroon. He then returned to the corner (of the Kaaba, where the Black Stone is) and kissed it. He then left through the door nearer to the hill of Al-Safa. “When he reached AlSafa, he read: “Safa and Marwah are among the symbols set

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up by God. Whoever visits the Sacred House for Pilgrimage or Umrah, would do no wrong to walk to and fro between them. He who does good of his own accord shall find that God is most thankful, all-knowing.” (2: 158) He also said: “Al-Safa and Al-Marwah are two places which God has made sacred.” He went first to Al-Safa and climbed up until he could see the Kaaba. He turned his face towards the qiblah and declared God’s oneness and glorified Him. He then said: ‘There is no deity other than God. He has no partners. To Him belongs the Kingdom as well as all praise. He is able to do everything. There is no deity other than God. He has fulfilled His promise, given victory to His servant and has defeated the confederate forces on His own.’ He also prayed to God. He repeated these phrases three times then descended towards Al-Marwah. When he was at the bottom of the valley (marked nowadays with two green lights) he started jogging. When we were again climbing up, he walked. When he arrived at Al-Marwah, he did there the same as he did at Al-Safa. He finished his sa’ie at Al-Marwah. Thus, there is nothing special to be done on the way to Makkah other than repeating the phrases of talbiyah. These make clear that offering the pilgrimage is dedicated to God alone, in response to his order stated in the Qur’an. Purity of faith is emphasized as God’s oneness is repeated over and over again. The mention of God’s support of His Messenger is a reference to the defeat of the allied forces of unbelievers who tried to annihilate the Muslim community, but they suffered a humiliating defeat without being fought by any human forces. On arrival in Makkah, a pilgrim should offer the tawaf and the sa’ie. If he is doing his pilgrimage in the ifraad or qiran methods, these count as his tawaf of arrival and the obligatory sa’ie of pilgrimage. Indeed in the case of qiran, it counts for both the pilgrimage and the Umrah. If the pilgrim opts for the tamattu’ method, which is the one preferred by the Prophet, these count for his Umrah and he releases himself from consecration immediately after he finishes these duties.

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Our Dialogue - By Adil Salahi

ISLAMIC VOICE, DECEMBER 2008

Hadith Collections and Accuracy

Q:May I ask how long after the Prophet (peace be upon him) were the Hadith collections compiled in book form? Since the Prophet was not alive to check the accuracy, who was responsible for this task? How come that many unauthentic Hadiths found their way into these collections? A:The term Sunnah refers to whatever has been recorded of the Prophet’s statements, practices, actions, and approvals. As the Qur’an was revealed in parts and passages, over a period of 23 years, it was written down, as dictated by the Prophet (peace be upon him) who received it directly from the angel Gabriel. At first, the Prophet did not wish that his own statements be recorded. This w as a precaution aiming to prevent any mix up of the Hadith with the Qur’an. This was the right policy, particularly when we consider the scarcity of writing materials at the time and the fact that the Arabs were largely an illiterate community. Few of them could read and write. However, he allowed certain people to write what they heard from him, realizing that they were unlikely to confuse his statements with the Qur’an. One of these who had their own Hadith collections was Abdullah ibn Amr ibn AlAas. When the Qur’an w as collated and reference copies were sent to the main population centers of the Muslim state, more of the Prophet’s companions and the following generation had their Hadith collections. These were either the ones they heard directly from the Prophet, or ones they learnt from his companions. In the latter case, they would mention the reporter. However, the Prophet’s companions were very keen to quote the Prophet’s words most accurately, because

they heard his warning: “Whoever deliberately attributes to me what I have not said shall have his place in hell.” Fearing the strong warning, the Prophet’s companions would not attribute a statement to the Prophet unless they were absolutely certain of its exact wording. Otherwise, they would declare that they were reporting the meaning, or they would put it in their own words, such as saying: “The Prophet did not allow this”, or “the Prophet approved that.” When political divisions occurred in the Muslim state, and alien groups tried to exploit such divisions, they realized the strong hold Islam had on its followers. Hence, they tried to give their political stand a religious cover. They knew that only in this way could they hope to make the division permanent. They could not provide such a cover on the basis of the Qur’an, because the Qur’an is a very accurate text, known by so many people, with clear meanings, and nothing could be introduced into it. Hence they could only resort to attributing false statements to the Prophet and claim that these were Hadiths. Hence, scholars insisted that a Hadith should not be quoted unless its reporters were known. It was then that a ‘sanad’, or chain of transmitters, w as required for every Hadith. We should remember that this happened very early in Islamic history. The Caliph Uthman was

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killed in year 36 H, and Ali was assassinated in year 40, i.e. 26 and 30 years, respectively, after the Prophet had passed away. Fabrication began around this time and acquired more momentum later. Hence, scholars started to be more careful in accepting what is attributed to the Prophet. Collecting the Hadiths in book form was started by the Caliph Umar ibn Abd Al-Azeez, who assumed the Caliphate in year 99 and died in 101. He wrote to provincial governors, particularly the governor of Madinah, to ensure that all authentic Hadiths are collected. As a result, Muhammad ibn Shihab Al-Zuhri produced the first Hadith anthology. Al-Zuhri, who died in 124, was a scholar of the highest calibre. Among his students were Imam Malik, AlLayth ibn Saad the leading Egyptian scholar and Al-Awzaie, the great scholar of Syria. He had dedicated his life to Islamic scholarship, and to the study of Hadith. Hence, he was the most suited for the task. He thus led the way. Imam Malik (died 179) then produced Al-Muwatta’, an anthology of authentic Hadiths classified according to subject matter. Hadith scholarship continued to flourish. By then, each sanad or chain of transmission w as carefully examined. The idea of classifying reporters of Hadith into “acceptable” or “unacceptable” had developed and standards were clearly formulated. This is an area of study unknown in any other community or civilization. It became a “science’ known as “Al-Jarh Wal-Taadeel”, with very strict rules. Hadith scholars were most diligent in refining and maintaining the highest standards. They were everywhere in the Muslim world, taking care of this highly distinguished branch of

scholarship. This science of distinguishing reliable reporters achieved its perfection by the two scholars Yahya ibn Maeen (died 234) andAhmad ibn Hanbal (died 241). Ahmad was one of AlBukhari’s teachers. Indeed, AlBukhari studied under both, as well as many other scholars. By this time, many scholars had their own books of Hadith in which they entered what they deemed as authentic. It was about this time that one of the top scholars of Hadith, Ishaq ibn Rahaweih (died 238) suggested to his students that they should produce “a short collection of only authentic Hadiths” to make it available to people. The suggestion was taken up by one of those students, Muhammad ibn Ismaeel Al-Bukhari, (died 256) and the result was his Saheeh anthology. It took him 16 years of diligent work to produce it, classifying it according to subject, and entering only a very small number of Hadiths under every sub-heading. The selection was made according to a very stringent set of rules. For example, it was not enough that a reporter should have been alive at the same time as the one he is quoting; their meeting should be confirmed beyond doubt. When Al-Bukhari finished his work, he gave it to Imam Ahmad ibn Hanbal for review. Ahmad, the founder of the Hanbali school of thought, approved it. The other

Temporary Marriage

Q:When was the Mit’ah marriage forbidden: During the Tabuk expedition or in Khaybar? A: To the best of my knowledge, temporary marriage, or Mit’ah, was forbidden by the Prophet during the Tabuk expedition. The prohibition might have been stated first during the K haybar expedition and repeated again on the later expedition. Anyhow, Mit’ah is forbidden for all time. The ruling cannot be changed. Any marriage must be intended to last for life in order to be valid. If circumstances change and it ends in divorce, this is acceptable, provided that the marriage was never intended to be temporary, whether by the husband or by agreement between the two parties. If the man intends it to be temporary without telling his prospective wife, he is guilty of deception and this is forbidden in Islam.

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five collections were produced shortly afterwards. They differ in the rules they applied, but their standards were very high. How come that Hadiths graded as “poor in authenticity” found their way into such anthologies. To start with, this does not apply to Al-Bukhari and Muslim. We can almost say the same about Malik’s and AlNassaie’s anthologies. The reason lies mainly in the judgment of a particular reporter. One scholar might consider him “unreliable” w hile another classifies him as “reliable.” Since Hadith scholars did not wish to provide a very detailed account of the reasons for unacceptability, because Islam disapproves of publicizing people’s faults, information about some reporters might be lacking. Scholars would rule that a certain reporter is “suspect” or “scholars set him aside” or “unreliable.” Only when they had to warn against someone that they would say things like “liar”, “fabricator”, “had unIslamic beliefs.” Hadith scholarship continued after these great scholars. The result is that we have numerous anthologies, and encyclopedic biographical studies of Hadith reporters, to ensure that we can distinguish what is authentic of Hadiths attributed to the Prophet and what is unauthentic.

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LOVE

If God loves his servant, He would call Archangel Gabriel and tell him: “I love this person, therefore love him.” And Gabriel would love him and call out in the heavens: “God loves this person, therefore love him.” And the inhabitants of the heavens would love him. Then he would be embraced by the people of this world. (Narrated by Muslim)

W E LL W ISH E R

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Women in Islam

ISLAMIC VOICE, DECEMBER 2008

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Re-Thinking Divorce in Islamic Law

BY MAULANA WAHIDUDDIN KHAN slam allows for only one sort of physical relationship between men and women, and that is in the form of marriage which is announced and publicly known. It is but inevitable that differences will arise between the spouses. According to Islam, the way out is not by seeking to wipe out these differences but to accept them, or seek to reconcile them or for the spouses to continue to live together despite them. Yet, it sometimes happens that the spouses are unable to properly manage their differences and so decide to go in for a divorce. Divorce has been accepted in Islam as something that can be resorted to in extreme circumstances. At the same time, Islam frowns upon divorce. The Prophet Muhammad is reported to have said that although divorce is permissible, God does not like it. Very often divorce is resorted to in anger, and this is why Islam has devised a method to control it. The Quran says that a man can give tw o revocable utterances of divorce, after which he can retain his wife and stay together on equitable terms or else leave her in kindness. (Surah Al-Baqarah: 229). This is the prescribed method of divorce as laid dow n in the Quran. Accordingly, a man who intends to divorce his wife should issue

I

Fiqh

I

t is Sunnah (a symbolic obligation) practised by Prophet Muhammad (Pbuh) in an essential religious rite in memory of the sacrifice performed by Prophet Abraham. God put Abraham to a most difficult trial, the details of which are described in the Qur’an. “O my Lord! Grant me (Abraham) a righteous (son)!” So We gave him the good news of a boy ready to suffer and forbear.

the first utterance of divorce in the first month at a time when his wife is not undergoing her monthly menstrual cycle, and the second utterance in the next month when she is in a similar state. After this, the husband can revoke his divorce pronouncement if he wants. But in the third month if he issues the third utterance of divorce it is irrevocable and the two can no longer be considered husband and wife. This method of divorce over a period of three months was devised so that if the husband, in a fit of anger, wants to divorce his wife, but later, when his temper cools down, changes his mind and wants to carry on with the marriage he can do so. If he still wishes to divorce his wife, then he has to wait till the third month in order for it to take place. This pragmatic method of divorce was followed in the early period of Islam. But towards the end of the period of the first Caliph, HazratAbu Bakr, some men, out of anger, began issuing three utterances of divorce in one sitting. At this time, this practice was an exception, but by the time of the latter half of the period of the Caliphate of Hazrat Umar, the second Caliph, it had become increasingly common. In the face of this, and in his capacity as Caliph, Hazrat Umar decided to take action against this misuse of the law. Hence, in the case of some men he accepted their issuing three utterances of divorce in one sitting as constituting an irrevocable divorce. But along with this he also arranged for these men to be physically punished by being

whipped on their backs. This practice of Hazrat Umar was not based on any divine revelation. Rather, it was his ow n executive order, the intention behind which was to lessen, through stern punishment, such a form of divorce. And this is precisely what happened as a result. However, this method of divorce remains fairly widespread today, especially in the Indian subcontinent. Men arbitrarily utter the word ‘talaq’ three times in one breath, often in anger. This is a misuse of shariah laws, and is a grave sin on the part of the husband. This practice has become very common today, and it urgently demands that the position of the shariah on the matter be clarified. I believe that there are two possible ways out of this dilemma. One way is to consider that the utterance of the word ‘talaq’ three times by the husband in a fit of excess emotion or anger to be equal to just one utterance. If the husband was not serious about the divorce then he can revoke it soon after, and if he actually wishes to divorce his wife then he should do it according to the method prescribed by the Quran, over a period of three months, as explained above. Another possible solution of this vexed issue is to accept the method that the Caliph Umar allowed for by recognizing the utterance of the word ‘talaq’ by the husband three times in one sitting to constitute an irrevocable divorce. But in this case, following the method used by the Caliph Umar, the husband should be sternly punished. It

Virtues of Qurbani - Sacrifice

In Islam sacrifice, commonly known as Qurbani, means slaughter of a permissible animal in the name of Allah on the 10th, 11th or 12th of the Islamic month of Zil Hujjah. “Then, when the (son) reached the age of serious work with him, he said: “O my son I see in a vision that I offer you in sacrifice: Now say what is your view!” (The son) said: “O My father! Do

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as you are commanded: You will find me if God so wills, one practising patience and constancy!” So when they had both submitted their wills (to God), and he had made him prostrate on his face (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: and We left (this blessing) for him among generations (to come) in later times: Peace and salutation to Abraham! (37:100-109).

This is the origin of the Islamic precept of sacrifice in fulfilment of God’s command provided in the Qur’an: “... to your Lord turn in prayer and sacrifice.” (108:2). The aim of sacrifice, like all other fundamentals of Islam, is to imbibe piety and self righteousness. It also promotes the spirit of sacrifice for a right cause. To explain its purpose, God says in the Qur’an. “It is not their meat, nor their blood, that reaches God, It is their piety that reaches God”: (22:37) Prophet Muhammad (Pbuh) said: “On the 10th of Zul-Hujjah,

may not be possible under the present legal system to have the husband whipped, as Hazrat Umar had ordered, but an alternative is possible. And that is, just as in the well-known Shah Bano case the Indian ulema pressurized the Government of India to pass a special law for Muslim divorcees, in this matter, too, they should get the Indian Parliament to agree to a new law, according to which if a Muslim man utters the word ‘talaq’ in one sitting the divorce takes place but for this anti-shariah act of the husband he must be sternly punished. He must be forced to pay a hefty penalty, the entire sum of which should be given to his divorced wife. If he is unable to pay this sum, he m ust be p unished w ith rigorous imprisonment for an extended period. In this matter strict deterrent punishment is vital, and no punishment lighter than this ca n serve this purpose. This is a translation of a chapter titled Nikah Aur Talaq (‘Marriage and Divorce’) in Maulana Wahiduddin Khan’s Urdu book Hikm at-e Islam (Goodword Books, New Delhi, 2008). The Delhi-based Maulana Wahiduddin Khan is a noted Islamic scholar. Numerous articles written by him can be accessed on the web. (T RANS LATE D B Y Y O GIND ER SIKAND)

there is no better act in the view of Allah than shedding the blood (of slaughtered animals). And verily sacrifice earns the approbation of Allah even before the drop of blood (of the slaughtered animal) falls on the ground. Hence you should offer it in good spirit. For every hair of the sacrificial animal, there is a blessing.” Precepts and practices pertaining to Qurbani, according to Hanafi Fiqh. On Whom is Sacrifice Waajib? Sacrifice during the days of Eid-ul-Adha is waajib (compulsory) on all Muslims (male and female) who own wealth to the value of the Zakat Nisaab on these days of sacrifice (10th, 11th and 12th Dhul Hijjah). The Nisaab value is of gold or Cont. on Page 26

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Follow Ups

ISLAMIC VOICE, DECEMBER 2008

Virtues of Qurbani - Sacrifice

Cont. From Page 25 612, grams of silver.Whoever possesses this amount of wealth during this period should make the sacrifice. Sacrifice is not obligatory upon those who are not in possession of this amount of wealth (i.e. the Nisaab value of Zakat). However, even if sacrifice is not waajib upon one, an effort should be made to make this great offering so that one may gain the tremendous amount of rewards which the ibaadat of sacrifice carries. What to Sacrifice All the permissible (halal) domesticated or reared quadrupeds can be offered for Qurbani. Generally, slaughter of goats, sheep, rams, cows, and camels is offered. Sharing It is permissible for seven persons to share the sacrifice of a cow or a camel on the condition that no one’s share is less than one seventh and their intent is to offer Qurbani. Age of Sacrificial Animals Sacrifice of goat or sheep less than one year old (unless the sheep is so strong and fat that it looks to be a full one year old) is not in order. Cow should be at least two years old. Camels shouldn’t be less than five years old. Disqualifying defects Sacrifice of an animal will not be in order if it is one eyed, or blind, or has lost an estimated one third or more of its eyesight, or estimated one third or more of its tail, or its ear has been cut off, or it is lame, or its bones have no marrow, or it has no ears by birth or its horns have been broken from their roots, or it has no teeth at all. If the number of teeth intact exceeds the lost ones, it is permissible. If it has no horns by birth, or has less than one third broken horns it is permissible. Distribution of meat One should eat the meat of the sacrifice, give it to relations and friends, (to non-Muslims also) and also to the poor in charity. One third should be given in charity, but if it be less it will not be a sin. Injunctions on Skin, etc. It is not permissible to give a portion of meat or the skin of the slaughtered animal as wages. They should instead be given to the needy in charity. Even the rope and cover of the sacrificed animal should be given away as charity.

Injunction on sacrifice giver It is commendable that one who intends to offer a sacrifice should refrain from having a hair cut, a shave, and pruning of nails, from the 1st of Zul-Hujjah (upto the time he has performed the sacrifice). Intention In the first instance, one who proposes to offer sacrifice must make an intention to that effect. Method of Sacrifice A slaughter animal should be laid on its left side facing Ka’abah and its throat cut open with a sharp knife, and its blood allowed to drain. In the case of a camel, it should be allowed to remain standing after its left fore leg has been stringed. A sharp spear should then be thrust in its breast and in both sides of its neck, and the blood allowed to drain. Virtues of Sacrifice Hazrat Jaber (RA) reports, “We were accustomed not to eat the meat of our sacrificed camels beyond three days. ” Then Rasulullah (Sallallaahu-AlayhiWasallam) gave us permission (to do so) and asked us to eat and preserve. So we ate and preserved (beyond three days). It is related by Hazrat Ayesha that Rasulullah (Pbuh) said, ‘There is nothing dearer to Allah during the days of sacrifice than the sacrificing of animals. The

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sacrificed animal shall come on the day of Qiyamah with its horns, hair and hooves (to be weighed in sawaab). The sacrifice is accepted by Allah Ta’ala before the blood reaches the ground. Therefore sacrifice with an open and happy heart.” Hazrat Zaid ibn Arqam related that the companions of Rasulullah (Pbuh) asked, “O Rasulullah, what is sacrifice?” He replied, “it is the Sunnah of your father Ibrahim”. They asked again, “What benefit do we get from it?” He answered, “A reward for every hair of the sacrificed animal.” And what reward is there for animals with wool?” They asked. “A reward,” he said, ‘for every strand of the wool.” Therefore by performing sacrifice every year a Muslim is abundantly rewarded and drawn closer to Allah. Since this sacrificial devotion can be offered on only three days of the year, this opportunity given by Allah must not be missed by any Muslim on whom sacrifice is waajib.

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Takbeer-e-Tashreek The Takbeer Allaahu Akbar, Allaahu Akbar. Laa ilaaha illallaahu w allaahu Akbar. Allaahu Akbar walillaahil hamd Translation: “Allah is most great. Allah is most great. There is no Deity besides Allah and Allah is most Great. Allah is most Great and Verily all praises are for Allah.” It is waajib to recite this Takbeer audibly once after every Fard salaat from the morning of the ninth of Dhul Hijjah (Day of Arafah) till the Asr salaat of the thirteenth of Dhul Hijjah. The Fatw a is that the one that performs salaat with Jamaat, and the one that performs it alone are the same as far as this law is concerned i.e. it is necessary to recite the Takbeer. It is waajib on both male and female. Females should not say the Takbeeraat loudly but softly. It is Mustahab (desirable) for those w ho read their salaat individually (men or women) and Musafirs (travellers) to recite these Takbeeraat softly.

Manual for Social Harmony for Muslims

Cont. From Page 8 2- Choose winnable candidate of a secular party as your choice. 3- Closely scrutinize the manifestos of the party and credentials of the candidates beforehand. 4- Floating of a Muslim party is detrimental to the larger cause of minority existence. By winning a few seats here and there they are likely to jeopardize the minority interests in larger number of constituencies. 5- Approach the manifesto-making panels of political parties before polls and get community issues addressed by suitable measures. Readers can send their response to [email protected] and [email protected] “As Muslims and as people who follow Islam, A positive approach should be the motto of our life. Allah Almighty says again and again in the Quran that one should be positive. We should work on the positive motto that we are here to lead, not to be led….” Cont. From Page 18 differences of opinion, Muslims should dialogue with the other communities in the country, as well as among themselves. Infighting among maslaks will only complicate things. Look back at our past history, how developed the community was. Who stopped them? Nobody. They worked on their potential skills. Even in a small family there is discrimination—if a father favours one child, others feel left out and discriminated. So this is a reality we need to accept it and still continue to work with a positive approach amidst these challenges. We can all give angry speeches, deliver fiery discourses, badmouth various political parties etc, but for how long? Instead of this, Muslims should become aware of the rights available to them in the Constitution and make use of them. I often talk to community members and stress on self-reliance. Every year when the IAS list comes up there are a few Muslim names, too. How did they achieve this? I suppose they worked on their strengths and potentials. In this regard it is vital that our ulema play a central role by conveying positive thoughts through jumma khutbahs. So, basically what I am trying to say is that in the face of the challenges that Muslims are facing, the only way out is by cultivating a positive approach, instead of simply lamenting about our problems.

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Special Report

ISLAMIC VOICE, DECEMBER 2008

Jamaat calls for Peace and Justice

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Bangalore conclave however was an impressive draw and saw participation of nearly 2,000 women. Mr. Mohammed Atharullah Sharieff, state convener of the Caravan said the caravan was not a product of, or reaction to, the current situation but was in fact a peace initiative aimed at creating a strong civil society. He says striving for justice has been one of the obligations of the Muslim community on account of its being the khair-eummah (the most efficient community). The guidelines for this have been laid out in Qur’an where Allah makes it incumbent upon the community to stand up for justice. The caravan was arguably the most bold and unapologetic voice against the wholesale demonisation of the entire Muslim community in the name of probe into terrorist activities. According to Mr. Shariff, it was a novel initiative in the sense that it not only questioned the approach of government agencies with respect to terrorism but also moved a step further by rubbishing the tendency to “defame” the good name of Islam. It vehemently defended the Islamic teachings by going on an offensive and taking the lead in underscoring the need to bring justice and peace in the whole country and providing the Islamic solutions to problems facing the country at large.

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Bangalore: Launched as a peace initiative, the Jamaat e Islami Hind brought out three ‘caravans for peace and justice’ in Karnataka during the latter half of November. The third caravan that culminated in the Bangalore Palace Ground drew almost 12,000 people and an array of national leaders calling for impartial probe in the incidents of serial blasts in various parts of the country. National peace activist Swami Agnivesh blamed the United States for atrocities around the world and questioned its so called war on terrorism. Kannada litterateur U. R. Ananthamurthy said that every police encounter could be a “homicide” and underscored the need to probe them. He lauded the efforts of Muslims in different fields. He he called upon the community leaders to strive for the educational upliftment of the community. He condemned what he called “majoritarian politics” and exhorted the minorities to come out of fear. Moulana Syed Jalaluddin Umeri, president JIH, in his presidential address at the public meeting, presented the Qur’anic teachings with regard to establishing peace and justice in the society. He stressed that it was incumbent upon every Muslim to not only refrain from being unjust but also never tolerate any injustice. The three caravans in Karnataka traversed nearly 2,000 kilometres and touched 35 towns. The

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