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Wednesday, July 29, 2009
Pointers on Choosing Marriage Partners
By Rabi'ah Hakeem
In light of the experience of the past years, it is time to take stock and try to halt the ever-mounting tide of divorces among Muslims. It is not unusual today to find Muslim women (and even an occasional Muslim man) who, by the time they are 30 or 35, have been married three or four times, their children suffering again and again through the trauma of fatherless and broken homes. Accordingly, we may list a few essential points to be considered by both brothers and sisters in the process of choosing a partner in life (although the masculine pronoun has been used throughout for the sake of simplicity, the following is generally equally applicable to both men and women).
1. Du'a. Unceasingly ask help and guidance from Allah, Most High, in the matter of finding and choosing a mate. As often as you feel it necessary, pray Salaah al-Istikhara, Islam's special prayer for guidance, in order to reach a suitable decision.
2. Consult your heart. Listen to what your inner voice, the 'radar' which Allah has given you to guide you, tells you about the prospective partner. It is likely to be more correct than your mind, which often plays tricks and can rationalise almost any- thing. For many people, first impressions are often the most accurate.
3. Enquire. Find out the reason why this man wants to marry you. Is he interested in you as an individual or will just any person do? Why is he not doing the logical thing, that is, to marry someone from his culture? If there is evidence that the primary reason for this marriage, despite claims to the contrary, is for convenience (greencard, money, property, etc.), forget it. This spells trouble.
4. Get to know your prospective partner, within the limits of what is permissible in Islam, before deciding on marriage. Just ' seeing' someone once or twice in the company of others, who may be anxious for this marriage to take place, is simply not enough under today's conditions, where two per- sons of totally dis-similar backgrounds are meeting each other without the safeguards of families. Without violating Islam's prohibition about being alone, try to understand his nature, what makes him tick, his temperament, what he might be like to live with.
5. Talk to several people who know your prospective partner, not just one, or have someone whom you can trust do this for you. Ask about him from various people, not just from his friends because they may conceal facts to do him a favour. And ask not only about his background, career, Islamicity, etc., but about such crucial matters as whether he gets angry easily; what he does when he is 'mad'; whether he is patient, polite, considerate; how he gets along with people; how he relates to the opposite sex; what sort of relationship he has with his mother and father; whether he is fond of children; what his personal habits are, etc. And find out about his plans for the future from people who know him. Do they coincide with what he has told you? Go into as much detail as possible. Check out his plans for the future - where you will live and what your lifestyle will be, his attitudes toward money and possessions and the like. If you can't get answers to such crucial questions from people who know him, ask him yourself and try to make sure he is not just saying what he knows you want to hear. Too many people will make all kinds of promises before marriages in order to secure the partner they want but afterwards forget that they ever made them, (this naturally applies equally to women as to men).
6. Find out about his family, his relations with his parents, brothers and sisters. What will his obligations be to them in the future? How will this affect where and under what conditions you will live? What are the character and temperament of each of his parents? Will they live with you or you with them? And are they pleased with his prospective marriage to you or not? Although it may not be the case in most Western marriages, among Muslims such issues are often crucial to the success or failure of a marriage, and answers to these questions need to be satisfactory to ensure a peaceful married life.
7. Understand each other's expectations. Try to get a sense of your prospective partner's under- standing of the marriage relationship, how he will behave in various situations, and what he wants of you as his spouse. These are issues which should be discussed clearly and unambiguously as the negotiations progress, not left to become sources of disharmony after the marriage because they were never brought up beforehand. If you are too shy to ask certain questions, have a person you trust do it for you. At an advanced stage of the negotiations, such a discussion should include such matters as birth control, when children are to be expected, how they are to be raised, how he feels about helping with housework and with the children's upbringing, whether or not you may go to school or work, relations with his family and yours, and other vital issues.
8. See him interacting with others in various situations. The more varied conditions under which you are able to observe your prospective partner, the more clues you will have as to his mode of dealing with people and circumstances.
9. Find out what his understanding of Islam is and whether it is compatible with your own. This is a very important matter. Is he expecting you to do many things which you have not done up to this point? If he emphasises " Haraams", especially if you are a new Muslimah, and seems unable to tolerate your viewpoint, chances are your marriage will be in trouble unless you are flexible enough to accommodate yourself to his point of view and possibly a very restrictive lifestyle. Let him spell out to you clearly how he intends to practise Islam and how he wants you to practise it as his wife so there will be no misunderstandings later.
10. Don't be in a hurry. So many marriages have broken because the partners are in such haste that they don't take time to make such vital checks as the ones outlined above and rush into things. Shocking as it may seem, marriages between Muslims which are contracted and then broken within a week or a month or a year have become common place occurrences among us. Don't add yourself to the list of marriage casualties because you couldn't take time or were too desperate for marriage to find out about or get to know the person with whom you plan to spend the rest of your life.
11. Ask yourself, Do I want this man/woman to be the father/mother of my children? If it doesn't feel just right to you, think it over again. Remember, marriage is not just for today or tomorrow but for life, and for the primary purpose of building a family. If the person in question doesn't seem like the sort who would make a good parent, you are likely to find yourself struggling to raise your children without any help from him or her - or even with negative input - in the future.
12. Never allow yourself to be pressured or talked into a marriage. Your heart must feel good about it, not someone else's. Again, allegations of "Islamicity" - he is pious, has a beard, frequents the Masjid, knows about Islam; she wears Hijab, does not talk to men- are not necessarily guarantees of a good partner for you or of a good marriage, but are only a part of a total picture. If an individual practises the Sunnah only in relation to worship or externals, chances are he /she has not really understood and is not really living Islam. Possessing the affection and Rahmah (mercy) which Islam enjoins between marriage partners is vital for a successful relationship, and these are the important traits to be looked for in a prospective partner.
13. Never consent to engaging in a marriage for a fixed period or in exchange for a sum of money. (Mut'a marriage). Such marriages are expressly forbidden in Islam and entering into them is a sinful act, as marriage must be entered into with a clear intention of it being permanent, for life, not for a limited and fixed duration.
If these guidelines are followed, Insha' Allah the chances of making a mistake which may mar the remainder of your life may be minimised.
Choosing a marriage partner is a most serious matter, perhaps the most serious decision you will ever make in your life since your partner can cause you either to be successful or to fail miserably, in the tests of this life and, consequently, in the Here- after. This decision needs to be made with utmost care and caution, repeatedly seeking guidance from your Lord.
If everything checks out favourable, well and good, best wishes for happiness together here and in the Hereafter. If not, better drop the matter and wait. Allah your Lord knows all about you, His servant, and has planned your destiny and your partner for you. Be sure that He will bring you together when the time is right. As the Qur'an enjoins, you must be patient until He opens a way for you, and for your part you should actively explore various marriage leads and possibilities.
Two words addressed to brothers arc In order here. If you are marrying or have married a recent convert to Islam, you must be very patient and supportive with her. Remember, Islam is new to her, and chances are that she will not be able to take on the whole of the Shari'ah at once - nor does Islam require this, if you look at the history of early Islam. In your wife 's efforts to conform herself to her new faith and culture, she needs time and a great deal of support, love, help and understanding from you, free of interference from outsiders. It is best to let her make changes at her own speed when her inner being is ready for them rather than demanding that she do this or that, even if it means that some time will elapse before she is ready to follow certain Islamic injunctions. If the changes come from within herself, they are likely to be sincere and permanent; otherwise, if she makes changes because of pressure from you or from others, she may always be unhappy with the situation and may look for ways out of it. You can help her by being consistent in your own behaviour. So many Muslims apply those parts of the Qur'an or Sunnah which suit them and abandon the rest, with resulting confusion in the minds of their wives and children. Thus, while firmly keeping the reins in your hands, you should look at your own faults, not hers, and be proud and happy with the efforts she is making. Make allowances, be considerate, and show your appreciation of the difficult task she is carrying out by every possible means. This will cause her to love and respect you, your culture, and Islam to grow infinitely faster than a harsh, dominating, forceful approach ever could.
Finally, a word of warning. Certain situations have occurred in which women, posing as Muslims (or perhaps actually having made Shahaadah), have deceived and made fools of numbers of Muslim men. Such women may be extremely cunning and devious, operating as poor, lonely individuals in need of help and/or husbands. The brothers who fall into this net may be shown false photos, given false information or promises, cheated in all sorts of ways, and finally robbed of anything the conniving lady can manage to take from them. As was said, it is wise to check out any prospective partner with local Muslims who know her.
Keep your eyes open and take your time. Since marriage is for life, for eternity, hurrying into it for any reason whatsoever is the act of a foolish or careless person who has only himself or herself to blame if things go wrong.
In light of the experience of the past years, it is time to take stock and try to halt the ever-mounting tide of divorces among Muslims. It is not unusual today to find Muslim women (and even an occasional Muslim man) who, by the time they are 30 or 35, have been married three or four times, their children suffering again and again through the trauma of fatherless and broken homes. Accordingly, we may list a few essential points to be considered by both brothers and sisters in the process of choosing a partner in life (although the masculine pronoun has been used throughout for the sake of simplicity, the following is generally equally applicable to both men and women).
1. Du'a. Unceasingly ask help and guidance from Allah, Most High, in the matter of finding and choosing a mate. As often as you feel it necessary, pray Salaah al-Istikhara, Islam's special prayer for guidance, in order to reach a suitable decision.
2. Consult your heart. Listen to what your inner voice, the 'radar' which Allah has given you to guide you, tells you about the prospective partner. It is likely to be more correct than your mind, which often plays tricks and can rationalise almost any- thing. For many people, first impressions are often the most accurate.
3. Enquire. Find out the reason why this man wants to marry you. Is he interested in you as an individual or will just any person do? Why is he not doing the logical thing, that is, to marry someone from his culture? If there is evidence that the primary reason for this marriage, despite claims to the contrary, is for convenience (greencard, money, property, etc.), forget it. This spells trouble.
4. Get to know your prospective partner, within the limits of what is permissible in Islam, before deciding on marriage. Just ' seeing' someone once or twice in the company of others, who may be anxious for this marriage to take place, is simply not enough under today's conditions, where two per- sons of totally dis-similar backgrounds are meeting each other without the safeguards of families. Without violating Islam's prohibition about being alone, try to understand his nature, what makes him tick, his temperament, what he might be like to live with.
5. Talk to several people who know your prospective partner, not just one, or have someone whom you can trust do this for you. Ask about him from various people, not just from his friends because they may conceal facts to do him a favour. And ask not only about his background, career, Islamicity, etc., but about such crucial matters as whether he gets angry easily; what he does when he is 'mad'; whether he is patient, polite, considerate; how he gets along with people; how he relates to the opposite sex; what sort of relationship he has with his mother and father; whether he is fond of children; what his personal habits are, etc. And find out about his plans for the future from people who know him. Do they coincide with what he has told you? Go into as much detail as possible. Check out his plans for the future - where you will live and what your lifestyle will be, his attitudes toward money and possessions and the like. If you can't get answers to such crucial questions from people who know him, ask him yourself and try to make sure he is not just saying what he knows you want to hear. Too many people will make all kinds of promises before marriages in order to secure the partner they want but afterwards forget that they ever made them, (this naturally applies equally to women as to men).
6. Find out about his family, his relations with his parents, brothers and sisters. What will his obligations be to them in the future? How will this affect where and under what conditions you will live? What are the character and temperament of each of his parents? Will they live with you or you with them? And are they pleased with his prospective marriage to you or not? Although it may not be the case in most Western marriages, among Muslims such issues are often crucial to the success or failure of a marriage, and answers to these questions need to be satisfactory to ensure a peaceful married life.
7. Understand each other's expectations. Try to get a sense of your prospective partner's under- standing of the marriage relationship, how he will behave in various situations, and what he wants of you as his spouse. These are issues which should be discussed clearly and unambiguously as the negotiations progress, not left to become sources of disharmony after the marriage because they were never brought up beforehand. If you are too shy to ask certain questions, have a person you trust do it for you. At an advanced stage of the negotiations, such a discussion should include such matters as birth control, when children are to be expected, how they are to be raised, how he feels about helping with housework and with the children's upbringing, whether or not you may go to school or work, relations with his family and yours, and other vital issues.
8. See him interacting with others in various situations. The more varied conditions under which you are able to observe your prospective partner, the more clues you will have as to his mode of dealing with people and circumstances.
9. Find out what his understanding of Islam is and whether it is compatible with your own. This is a very important matter. Is he expecting you to do many things which you have not done up to this point? If he emphasises " Haraams", especially if you are a new Muslimah, and seems unable to tolerate your viewpoint, chances are your marriage will be in trouble unless you are flexible enough to accommodate yourself to his point of view and possibly a very restrictive lifestyle. Let him spell out to you clearly how he intends to practise Islam and how he wants you to practise it as his wife so there will be no misunderstandings later.
10. Don't be in a hurry. So many marriages have broken because the partners are in such haste that they don't take time to make such vital checks as the ones outlined above and rush into things. Shocking as it may seem, marriages between Muslims which are contracted and then broken within a week or a month or a year have become common place occurrences among us. Don't add yourself to the list of marriage casualties because you couldn't take time or were too desperate for marriage to find out about or get to know the person with whom you plan to spend the rest of your life.
11. Ask yourself, Do I want this man/woman to be the father/mother of my children? If it doesn't feel just right to you, think it over again. Remember, marriage is not just for today or tomorrow but for life, and for the primary purpose of building a family. If the person in question doesn't seem like the sort who would make a good parent, you are likely to find yourself struggling to raise your children without any help from him or her - or even with negative input - in the future.
12. Never allow yourself to be pressured or talked into a marriage. Your heart must feel good about it, not someone else's. Again, allegations of "Islamicity" - he is pious, has a beard, frequents the Masjid, knows about Islam; she wears Hijab, does not talk to men- are not necessarily guarantees of a good partner for you or of a good marriage, but are only a part of a total picture. If an individual practises the Sunnah only in relation to worship or externals, chances are he /she has not really understood and is not really living Islam. Possessing the affection and Rahmah (mercy) which Islam enjoins between marriage partners is vital for a successful relationship, and these are the important traits to be looked for in a prospective partner.
13. Never consent to engaging in a marriage for a fixed period or in exchange for a sum of money. (Mut'a marriage). Such marriages are expressly forbidden in Islam and entering into them is a sinful act, as marriage must be entered into with a clear intention of it being permanent, for life, not for a limited and fixed duration.
If these guidelines are followed, Insha' Allah the chances of making a mistake which may mar the remainder of your life may be minimised.
Choosing a marriage partner is a most serious matter, perhaps the most serious decision you will ever make in your life since your partner can cause you either to be successful or to fail miserably, in the tests of this life and, consequently, in the Here- after. This decision needs to be made with utmost care and caution, repeatedly seeking guidance from your Lord.
If everything checks out favourable, well and good, best wishes for happiness together here and in the Hereafter. If not, better drop the matter and wait. Allah your Lord knows all about you, His servant, and has planned your destiny and your partner for you. Be sure that He will bring you together when the time is right. As the Qur'an enjoins, you must be patient until He opens a way for you, and for your part you should actively explore various marriage leads and possibilities.
Two words addressed to brothers arc In order here. If you are marrying or have married a recent convert to Islam, you must be very patient and supportive with her. Remember, Islam is new to her, and chances are that she will not be able to take on the whole of the Shari'ah at once - nor does Islam require this, if you look at the history of early Islam. In your wife 's efforts to conform herself to her new faith and culture, she needs time and a great deal of support, love, help and understanding from you, free of interference from outsiders. It is best to let her make changes at her own speed when her inner being is ready for them rather than demanding that she do this or that, even if it means that some time will elapse before she is ready to follow certain Islamic injunctions. If the changes come from within herself, they are likely to be sincere and permanent; otherwise, if she makes changes because of pressure from you or from others, she may always be unhappy with the situation and may look for ways out of it. You can help her by being consistent in your own behaviour. So many Muslims apply those parts of the Qur'an or Sunnah which suit them and abandon the rest, with resulting confusion in the minds of their wives and children. Thus, while firmly keeping the reins in your hands, you should look at your own faults, not hers, and be proud and happy with the efforts she is making. Make allowances, be considerate, and show your appreciation of the difficult task she is carrying out by every possible means. This will cause her to love and respect you, your culture, and Islam to grow infinitely faster than a harsh, dominating, forceful approach ever could.
Finally, a word of warning. Certain situations have occurred in which women, posing as Muslims (or perhaps actually having made Shahaadah), have deceived and made fools of numbers of Muslim men. Such women may be extremely cunning and devious, operating as poor, lonely individuals in need of help and/or husbands. The brothers who fall into this net may be shown false photos, given false information or promises, cheated in all sorts of ways, and finally robbed of anything the conniving lady can manage to take from them. As was said, it is wise to check out any prospective partner with local Muslims who know her.
Keep your eyes open and take your time. Since marriage is for life, for eternity, hurrying into it for any reason whatsoever is the act of a foolish or careless person who has only himself or herself to blame if things go wrong.
Monday, January 12, 2009
Saturday, November 29, 2008
IDEAL CHARACTER OF MUSLIM WOMEN
In the Qur'an, Allah informs us how belief benefits a woman:
Do not marry women who associate [others with Allah] until they believe. A slave girl who is one of the believers is better for you than a woman who associates [others with Allah], even though she may attract you. And do not marry men who associate [others with Allah] until they believe. A slave who is one of the believers is better for you than a man who associates [others with Allah], even though he may attract you. Such people call you to the Fire, whereas Allah calls you, with His permission, to the Garden and forgiveness. He makes His Signs clear to people so that, hopefully, they will pay heed. (Surat al-Baqara: 221)
Allah reveals that belief, fear and respect of Allah, and Islamic morality are the foremost causes of the believers' strength of character and virtue. Belief makes all of a person's qualities meaningful. In addition, the Qur'an's morality helps women, and everyone else, to acquire a most strong, solid, and virtuous character. As Allah revealed in the verse, "No indeed! We have given them that by which they are remembered [i.e. their honor, eminence and dignity]" (Surat al-Mu'minun: 71), this morality gives people their dignity and honor. Therefore, women who live by this morality will be respected and enjoy their deserved honor and dignity.
As we mentioned earlier, Allah has not determined separate characters for men and women and therefore calls on all people to abide by one Muslim character. Therefore, Muslims fear and respect Allah, seek His good pleasure, and seek only to win the Hereafter, in the full knowledge that this worldly life is temporary and that he or she will die one day.
Muslim Women Submit to God:
Muslim women believe in Allah with a true heart, submit completely to Him, are aware that there is no other deity, that He is the Lord of every being and thing, and that He is All-Powerful. Therefore, she fears and respects only Him and seeks to win only His good pleasure. She worships only Him, accepts only Him as her closest friend, and seeks only His help. She also knows that only He can direct good and bad toward her, and so lives in the full knowledge that she is dependent on Him. She knows that He keeps her alive, provides and cares for her, and protects and guards her. For these reasons, she has no expectations of other people.
She believes in Allah without the slightest doubt in her heart for her whole life, never losing heart or belief regardless of the circumstances. She knows how to be grateful and content with her closeness to Him both when her life is good and when she is undergoing difficulties. She is in a state of constant submission, certain of our Lord's love, compassion, forgiveness, and providence.
When she encounters a problem, she knows that Allah has provided a solution in the Qur'an, and that what matters most is her continued sincere love, submission, and trust in Allah. She is certain of Allah's promise that He creates everything according to His justice and with wisdom and goodness.
Even if her problems seem to go on forever, she never surrenders to hopelessness or worries when His help will come. Content with what He has sent her way, she maintains her patience and submission, knowing that something good will come out of it. She remembers what the Qur'an says about those who abandon their belief in such times. In addition, she recites "My Lord is with me and will guide me" (Surat ash-Shu'ara': 62), just as the Prophets did when faced with hardship. Throughout her life, her profound faith enables her to see Allah's compassion, closeness, love, help, and friendship at all times.
This superior character becomes even more distinctive when compared with that of unbelieving women. Some unbelieving women do not show the appropriate degree of submission in their encounters, because they ignore the fact that Allah creates everything and inserts much wisdom and goodness hidden therein. One of the best-known characteristics of such women is their impatience, lack of determination, panic, and throwing tantrums when experiencing various hardships.
For this reason, and to save themselves the hassle, men often try to keep women away from potentially troublesome situations. Movies and novels are full of such stories. Since they do not place their trust in Allah and do not submit to Him, they cannot find the patience and resolution to endure hard times. In fact, their strength is in direct proportion to the size of the gain they can expect from working through these difficulties.
Believing women derive their strength from their belief and their determination to win Allah's good pleasure. Therefore, their resistance can be quite powerful. The Qur'an reveals this truth in the following verse: "Allah's guidance, that is true guidance. We are commanded to submit as Muslims to the Lord of all the worlds" (Surat al-An'am: 71). Allah gives good news to those who submit to Him:
Those who submit themselves completely to Allah and do good have grasped the Firmest Handhold. The end result of all affairs is with Allah. (Surah Luqman: 22)
Not so! All who submit themselves completely to Allah and are good-doers will find their reward with their Lord. They will feel no fear and will know no sorrow. (Surat al-Baqara: 112)
Muslim Women Have Great Ideals:
One of the unbelievers' most misguided character traits is the restrictions that they placed on people's ideals, thoughts, and lifestyle. In the case of women, society tells them that they have certain duties and responsibilities that they are expected to fulfill to the best of their ability. Usually, they are not encouraged to acquire different ideals or develop their personalities. Only when women become aware of this reality do they begin to perceive the need to seek greater ideals, widen their horizon, and develop their personalities.
rimarily, women are expected to provide for and cater to their families' needs and raise their children. Otherwise, they focus on themselves, according to the conditioning they received when young. They concentrate on their physical appearance, hair style, make-up, clothing and fashion in general; keeping their homes clean; and talking with their friends. While there is nothing wrong with such activities, it is wrong to limit their lives just to these tasks without even knowing why this is so.
Allah created men and women for a purpose and revealed their responsibilities in the Qur'an. Most importantly, each woman is responsible to our Lord, for He created her, gave her life, protected and watched over her, and provided for her. Men and women are required to lead the moral life prescribed by Allah, worship and serve Him, and to win His good pleasure. They are required to tell people who are far from the happy and contented life of following the Qur'an's values about Islam's values and to make a genuine effort to help them draw closer to Allah's pleasure, mercy, and Paradise. They must strive to save people from negative frames of mind, and from suffering under the influence of the chaos and disorder, all of which are presented by Satan and thus are devoid of true love, respect, and friendship.
All believers are obliged to help and guide those who are weak and distressed to His path:
What reason could you have for not fighting in the Way of Allah-for those men, women, and children who are oppressed and say: "Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!?" (Surat an-Nisa': 75)
Allah further reminds Muslims that they are obliged to assist orphans, people who are stranded, and other needy people:
Worship Allah and do not associate anything with Him. Be good to your parents and relatives, orphans and the very poor, neighbors who are related to you and neighbors who are not related to you, and companions, travelers, and your servants. Allah does not love anyone vain or boastful. (Surat an-Nisa': 36)
A Muslim woman is aware of all these responsibilities and so does not focus only on herself. Rather, she does her best to solve the problems around the world, such as helping people who are suffering, fighting infectious diseases, working with children displaced or orphaned by war and conflict, and taking care of the elderly and other women as if they were her own problems.
She gives her full attention to every matter in her daily life, because she knows that the truly important thing is to win Allah's good pleasure, live the Qur'an's morality, and spread this morality in order to bring true contentment and happiness to all others. For this reason, she acts in the knowledge that what she encounters each day is not so important when put into the overall context of what she was created to do.
Muslim Women Are Dignified:
... And the soul and what proportioned and inspired it with depravity or heedfulness; he who purifies it has succeeded, he who covers it up has failed. (Surat ash-Shams: 7-10)
The above verses warn people about the selfish ego that, when not brought under control, will lead them to limitless evil. A person's fear and respect of Allah, as well as his or her belief in the Hereafter, gives each person the strength and reason to resist these temptations.
Without this awareness, people will follow their desires and not worry about their meeting with Allah in the Hereafter, where they will be held accountable for their deeds. If his ego demands anger, jealousy, or ill-treatment of someone else, he will indulge it. If her selfish ego encourages her to vent her anger or jealous frustration with insinuations, mockery, slander, lies, conspiracies, or hypocritical behavior, she will oblige it without giving it a second thought. Such people will commit all of these sins without reservation, because they believe that they will never have to account for their deeds.
Allah, however, reveals that all of these activities are unconstrained evils called for by the selfish ego. When people act on these impulses, things just get worse. People who cannot control their emotions, even when they know that what they are doing is wrong, show that they are both weak and ignore their conscience. In other words, they seem to grow smaller. It is debasing to be unable to act maturely or respond rationally when their selfish egos suggest otherwise. As Allah reveals, the dignifying and rightful response to such evil suggestions is to ignore them and act conscientiously. This character trait needs to be worked on, for eventually it will earn other people's respect and love and raise the person's ranks in His eyes, as well as in the eyes of other people.
Muslim women have enough dignity and character to reject such debasing behavior for small gains. Allah informs us of the conspiring nature of unbelieving women: "He saw the shirt torn at the back and said: 'The source of this is women's deviousness. Without a doubt your guile is very great'" (Surah Yusuf: 28). Unbelieving women often try to resolve situations by conspiring, intriguing, or lying instead of seeking rational solutions. Indulging Satan's suggestions, they fall back on hypocrisy, cowardice, or devious methods. Believing women, on the other hand, resolve their problems by honesty, openness, and sincerity, for their awareness of Allah totally removes them from such inappropriate behavior.
Unbelieving women also are characterized by envy. Allah mentions envious people and warns others about their evil: "Say: 'I seek refuge with the Lord of Daybreak, from the evil of what He has created and from the evil of the darkness when it gathers, and from the evil of women who blow on knots and from the evil of an envier when he envies'" (Surat al-Falaq: 1-5). Some unbelieving women are prone to such behavior, which causes distrust, tantrums, broken relationships, and endless arguments, all of which result in an unfulfilled and unhappy life. In addition, they cause great suffering and damage to themselves and to those around them. Believing women, however, will disregard this aspect of human ego, knowing that it leads to great losses in this life as well as in the next.
Mockery is another character defect of unbelieving women. In the following verse Allah warns them against such behavior: "O you who believe! People should not ridicule others who may be better than themselves; nor should any women ridicule other women who may be better than themselves. And do not find fault with one another or insult each other with derogatory nicknames" (Surat al-Hujurat: 11).
Those women who are shaped by the unbelief that rules their societies do not hesitate to ridicule people for their shortcomings or to mock others, because they do not think of the Hereafter. They do not consider this behavior as wrong, but rather as a kind of humor. Often this mockery is not even verbal, but is expressed by making faces, rolling one's eyes, imitating their mannerisms, or whispering about them. Believing women shun such activities, because they know that Allah requires them to live according to the Qur'an's morality.
In another verse, Allah reminds people not to speculate or gossip about others: "O you who believe! Avoid most suspicion. Indeed, some suspicion is a crime. Do not spy and do not backbite one another. Would any of you like to eat his brother's dead flesh? No, you would hate it. And have fear of Allah. Allah is Ever-Returning, Most Merciful" (Surat al-Hujurat: 12).
Believing women live dignified lives. Instead of mocking others, they try to help. They compliment people who are successful, instead of succumbing to envy and gossip. And, when in the company of unbelieving people who might somehow offend them, they do not compromise their integrity or dignity.
Do not marry women who associate [others with Allah] until they believe. A slave girl who is one of the believers is better for you than a woman who associates [others with Allah], even though she may attract you. And do not marry men who associate [others with Allah] until they believe. A slave who is one of the believers is better for you than a man who associates [others with Allah], even though he may attract you. Such people call you to the Fire, whereas Allah calls you, with His permission, to the Garden and forgiveness. He makes His Signs clear to people so that, hopefully, they will pay heed. (Surat al-Baqara: 221)
Allah reveals that belief, fear and respect of Allah, and Islamic morality are the foremost causes of the believers' strength of character and virtue. Belief makes all of a person's qualities meaningful. In addition, the Qur'an's morality helps women, and everyone else, to acquire a most strong, solid, and virtuous character. As Allah revealed in the verse, "No indeed! We have given them that by which they are remembered [i.e. their honor, eminence and dignity]" (Surat al-Mu'minun: 71), this morality gives people their dignity and honor. Therefore, women who live by this morality will be respected and enjoy their deserved honor and dignity.
As we mentioned earlier, Allah has not determined separate characters for men and women and therefore calls on all people to abide by one Muslim character. Therefore, Muslims fear and respect Allah, seek His good pleasure, and seek only to win the Hereafter, in the full knowledge that this worldly life is temporary and that he or she will die one day.
Muslim Women Submit to God:
Muslim women believe in Allah with a true heart, submit completely to Him, are aware that there is no other deity, that He is the Lord of every being and thing, and that He is All-Powerful. Therefore, she fears and respects only Him and seeks to win only His good pleasure. She worships only Him, accepts only Him as her closest friend, and seeks only His help. She also knows that only He can direct good and bad toward her, and so lives in the full knowledge that she is dependent on Him. She knows that He keeps her alive, provides and cares for her, and protects and guards her. For these reasons, she has no expectations of other people.
She believes in Allah without the slightest doubt in her heart for her whole life, never losing heart or belief regardless of the circumstances. She knows how to be grateful and content with her closeness to Him both when her life is good and when she is undergoing difficulties. She is in a state of constant submission, certain of our Lord's love, compassion, forgiveness, and providence.
When she encounters a problem, she knows that Allah has provided a solution in the Qur'an, and that what matters most is her continued sincere love, submission, and trust in Allah. She is certain of Allah's promise that He creates everything according to His justice and with wisdom and goodness.
Even if her problems seem to go on forever, she never surrenders to hopelessness or worries when His help will come. Content with what He has sent her way, she maintains her patience and submission, knowing that something good will come out of it. She remembers what the Qur'an says about those who abandon their belief in such times. In addition, she recites "My Lord is with me and will guide me" (Surat ash-Shu'ara': 62), just as the Prophets did when faced with hardship. Throughout her life, her profound faith enables her to see Allah's compassion, closeness, love, help, and friendship at all times.
This superior character becomes even more distinctive when compared with that of unbelieving women. Some unbelieving women do not show the appropriate degree of submission in their encounters, because they ignore the fact that Allah creates everything and inserts much wisdom and goodness hidden therein. One of the best-known characteristics of such women is their impatience, lack of determination, panic, and throwing tantrums when experiencing various hardships.
For this reason, and to save themselves the hassle, men often try to keep women away from potentially troublesome situations. Movies and novels are full of such stories. Since they do not place their trust in Allah and do not submit to Him, they cannot find the patience and resolution to endure hard times. In fact, their strength is in direct proportion to the size of the gain they can expect from working through these difficulties.
Believing women derive their strength from their belief and their determination to win Allah's good pleasure. Therefore, their resistance can be quite powerful. The Qur'an reveals this truth in the following verse: "Allah's guidance, that is true guidance. We are commanded to submit as Muslims to the Lord of all the worlds" (Surat al-An'am: 71). Allah gives good news to those who submit to Him:
Those who submit themselves completely to Allah and do good have grasped the Firmest Handhold. The end result of all affairs is with Allah. (Surah Luqman: 22)
Not so! All who submit themselves completely to Allah and are good-doers will find their reward with their Lord. They will feel no fear and will know no sorrow. (Surat al-Baqara: 112)
Muslim Women Have Great Ideals:
One of the unbelievers' most misguided character traits is the restrictions that they placed on people's ideals, thoughts, and lifestyle. In the case of women, society tells them that they have certain duties and responsibilities that they are expected to fulfill to the best of their ability. Usually, they are not encouraged to acquire different ideals or develop their personalities. Only when women become aware of this reality do they begin to perceive the need to seek greater ideals, widen their horizon, and develop their personalities.
rimarily, women are expected to provide for and cater to their families' needs and raise their children. Otherwise, they focus on themselves, according to the conditioning they received when young. They concentrate on their physical appearance, hair style, make-up, clothing and fashion in general; keeping their homes clean; and talking with their friends. While there is nothing wrong with such activities, it is wrong to limit their lives just to these tasks without even knowing why this is so.
Allah created men and women for a purpose and revealed their responsibilities in the Qur'an. Most importantly, each woman is responsible to our Lord, for He created her, gave her life, protected and watched over her, and provided for her. Men and women are required to lead the moral life prescribed by Allah, worship and serve Him, and to win His good pleasure. They are required to tell people who are far from the happy and contented life of following the Qur'an's values about Islam's values and to make a genuine effort to help them draw closer to Allah's pleasure, mercy, and Paradise. They must strive to save people from negative frames of mind, and from suffering under the influence of the chaos and disorder, all of which are presented by Satan and thus are devoid of true love, respect, and friendship.
All believers are obliged to help and guide those who are weak and distressed to His path:
What reason could you have for not fighting in the Way of Allah-for those men, women, and children who are oppressed and say: "Our Lord, take us out of this city whose inhabitants are wrongdoers! Give us a protector from You! Give us a helper from You!?" (Surat an-Nisa': 75)
Allah further reminds Muslims that they are obliged to assist orphans, people who are stranded, and other needy people:
Worship Allah and do not associate anything with Him. Be good to your parents and relatives, orphans and the very poor, neighbors who are related to you and neighbors who are not related to you, and companions, travelers, and your servants. Allah does not love anyone vain or boastful. (Surat an-Nisa': 36)
A Muslim woman is aware of all these responsibilities and so does not focus only on herself. Rather, she does her best to solve the problems around the world, such as helping people who are suffering, fighting infectious diseases, working with children displaced or orphaned by war and conflict, and taking care of the elderly and other women as if they were her own problems.
She gives her full attention to every matter in her daily life, because she knows that the truly important thing is to win Allah's good pleasure, live the Qur'an's morality, and spread this morality in order to bring true contentment and happiness to all others. For this reason, she acts in the knowledge that what she encounters each day is not so important when put into the overall context of what she was created to do.
Muslim Women Are Dignified:
... And the soul and what proportioned and inspired it with depravity or heedfulness; he who purifies it has succeeded, he who covers it up has failed. (Surat ash-Shams: 7-10)
The above verses warn people about the selfish ego that, when not brought under control, will lead them to limitless evil. A person's fear and respect of Allah, as well as his or her belief in the Hereafter, gives each person the strength and reason to resist these temptations.
Without this awareness, people will follow their desires and not worry about their meeting with Allah in the Hereafter, where they will be held accountable for their deeds. If his ego demands anger, jealousy, or ill-treatment of someone else, he will indulge it. If her selfish ego encourages her to vent her anger or jealous frustration with insinuations, mockery, slander, lies, conspiracies, or hypocritical behavior, she will oblige it without giving it a second thought. Such people will commit all of these sins without reservation, because they believe that they will never have to account for their deeds.
Allah, however, reveals that all of these activities are unconstrained evils called for by the selfish ego. When people act on these impulses, things just get worse. People who cannot control their emotions, even when they know that what they are doing is wrong, show that they are both weak and ignore their conscience. In other words, they seem to grow smaller. It is debasing to be unable to act maturely or respond rationally when their selfish egos suggest otherwise. As Allah reveals, the dignifying and rightful response to such evil suggestions is to ignore them and act conscientiously. This character trait needs to be worked on, for eventually it will earn other people's respect and love and raise the person's ranks in His eyes, as well as in the eyes of other people.
Muslim women have enough dignity and character to reject such debasing behavior for small gains. Allah informs us of the conspiring nature of unbelieving women: "He saw the shirt torn at the back and said: 'The source of this is women's deviousness. Without a doubt your guile is very great'" (Surah Yusuf: 28). Unbelieving women often try to resolve situations by conspiring, intriguing, or lying instead of seeking rational solutions. Indulging Satan's suggestions, they fall back on hypocrisy, cowardice, or devious methods. Believing women, on the other hand, resolve their problems by honesty, openness, and sincerity, for their awareness of Allah totally removes them from such inappropriate behavior.
Unbelieving women also are characterized by envy. Allah mentions envious people and warns others about their evil: "Say: 'I seek refuge with the Lord of Daybreak, from the evil of what He has created and from the evil of the darkness when it gathers, and from the evil of women who blow on knots and from the evil of an envier when he envies'" (Surat al-Falaq: 1-5). Some unbelieving women are prone to such behavior, which causes distrust, tantrums, broken relationships, and endless arguments, all of which result in an unfulfilled and unhappy life. In addition, they cause great suffering and damage to themselves and to those around them. Believing women, however, will disregard this aspect of human ego, knowing that it leads to great losses in this life as well as in the next.
Mockery is another character defect of unbelieving women. In the following verse Allah warns them against such behavior: "O you who believe! People should not ridicule others who may be better than themselves; nor should any women ridicule other women who may be better than themselves. And do not find fault with one another or insult each other with derogatory nicknames" (Surat al-Hujurat: 11).
Those women who are shaped by the unbelief that rules their societies do not hesitate to ridicule people for their shortcomings or to mock others, because they do not think of the Hereafter. They do not consider this behavior as wrong, but rather as a kind of humor. Often this mockery is not even verbal, but is expressed by making faces, rolling one's eyes, imitating their mannerisms, or whispering about them. Believing women shun such activities, because they know that Allah requires them to live according to the Qur'an's morality.
In another verse, Allah reminds people not to speculate or gossip about others: "O you who believe! Avoid most suspicion. Indeed, some suspicion is a crime. Do not spy and do not backbite one another. Would any of you like to eat his brother's dead flesh? No, you would hate it. And have fear of Allah. Allah is Ever-Returning, Most Merciful" (Surat al-Hujurat: 12).
Believing women live dignified lives. Instead of mocking others, they try to help. They compliment people who are successful, instead of succumbing to envy and gossip. And, when in the company of unbelieving people who might somehow offend them, they do not compromise their integrity or dignity.
Friday, November 28, 2008
Humbleness
The Muslim Creed
Humbleness is the opposite of arrogance, and is an attitude and behavior that Allah and His Messenger have commanded us to have. It is also a great tool used to spread Islam to others.
The best way to achieve humbleness in the heart is contained in the Sunnah of the Messenger of Allah , who prescribed many methods to teach his companions how to be humble. We ask Allah to help us all become humble and stay firm on that path. Following are some of the methods and ways of achieving humbleness:
1. Extending As-Salam (saying As-Salamu Alaykum, peace be unto you).
Abdullah ibn ‘Amer said that a man asked the Messenger of Allah , “Which part of Islam is the best?” He said, “To feed the food (to the poor), and to extend As Salam to those whom you know and whom you do not know. ”
[Al-Bukhari & Muslim]
Therefore, extending As-Salam to the old, young, rich, poor, noble, common folk, stranger and relative, will open one’s heart to achieve humbleness and will shut the door closed for arrogance and tyranny.
2. Muslims should hate that people stand up for them when they pass by them or enter their homes or businesses.
Mu’awiyah bin Abi Sufyan once entered a house where Abdullah ibn Az-Zubair and Abdullah ibn ‘Amer were sitting. Abdullah ibn ‘Amer stood up while Ibn Az-Zubair did not. Mu’awiyah said, “O ibn ‘Amer! Sit down, for I heard the Messenger of Allah say, ‘Let those who like for people to stand up for them take their seats in the Fire.’”
[At-Tirmithi]
This Hadith prohibits the Muslim to like that people stand up for him when he meets with or passes by them. Furthermore, this Hadith teaches Muslims to enjoin righteousness and forbid evil, for Mu’awiyah criticized Abdullah ibn ‘Amer for standing up for him.
3. Sitting wherever one finds space.
Jabir bin Samurah said, “When we used to come to the Prophet , we would sit wherever we find space.” Also, Ibn Umar narrated that the Prophet said, what translated means, “One of you must not remove a man from his place and sit in it. However, (those already sitting should) make space and spread up (leaving adequate space for newcomers).”
[Al-Bukhari & Muslim]
Also, Ibn Umar used to avoid the place which a man vacated to make space for him. Therefore, one should sit wherever he finds space, whether in the center of the audience or not. Also, those who accept it that first-comers have the right to the best seats, because all Muslims whether rich or poor are equal, will achieve humbleness in their hearts and deed, Allah willing.
4. Prohibiting the Muslim from claiming purity for himself. Allah said, what translated means,
So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him.
[Surah 53:32]
Mohammad ibn ‘Amr ibn Ataa’ said that he named his daughter Barrah (the righteous one). However, Zaynab bint Abi Salamah said that the Messenger of Allah prohibited using this name when she was called “Barrah.” He said, “Do not ascribe purity to yourselves. Allah knows the righteous ones among you.” The companions asked, “What should we call her?” He said, “Zaynab.”
[Muslim]
5. Prohibiting praising people in their presence.
Abu Musa said, “The Prophet heard a man praising another man and saying good words about him while he was present with them. He said, ‘You have destroyed or broke the back of the man!’”
[Al- Bukhari & Muslim]
Also,
Abdur- Ra’hman bin Abi Bakrah said that a man was once mentioned in the presence of the Messenger of Allah . Another man said good words of praise about him. The Messenger of Allah then said, what translated means, “Woe unto you! You have beheaded your friend. If one of you has to praise, let him say, ‘I think this and that’ (about the praised man), if he thinks that he deserves it, ‘And his reckoning is with Allah,’ and let him not ascribe purity (to anyone).”
[Al-Bukhari & Muslim]
Also,
Ibrahim At-Taymi said that his father said, “We were sitting in the presence of Umar when a man praised another man to his face. Umar said, ‘You ‘Aqartahu (crippled him), may Allah do the same to you.’” Furthermore, Abu Ma’mar said that a man stood up and praised one of the leaders, then Al-Miqdad started throwing sand in his face, and saying, “The Messenger of Allah ordered us to throw sand in the faces of the praisers.”
[Muslim, At-Tirmithi, Abu Dawood & ibn Majah]
From these Hadiths and stories, we conclude that the Messenger of Allah prohibited praising others, especially while they can hear their praise. This is because such praise may encourage the praised persons to overestimate themselves, especially if they were people of position or wealth. Also, such praise may lead the praised person to be arrogant, which may lead to laziness and a lower number of good deeds, for one will depend on what he heard of praise and ignore acquiring more good deeds.
6. Shortening the length of the clothes.
Ibn Juray bin Sulaiym said that the Messenger of Allah said, what translated means, “Lower your dress to half the leg. If you do not prefer that, then to the ankles. However, do not increase the length of the dress (lower than the ankles), for it is arrogance, and Allah does not like arrogance.”
[Abu Dawood, At-Tirmithi & Al- Hakim]
In this Hadith, the Messenger of Allah considered extending the length of the dress to cover the ankles an act of arrogance and pride, even if those who do this claim otherwise.
Also,
Abu Hurayrah said that the Prophet said, what translated means, “Whatever is below the ankles will be in the Fire.”
[Al-Bukhari]
Furthermore,
Abu Hurayrah narrated that the Prophet said, “On the Day of Resurrection, Allah will not look at he who used to drag his dress behind him (because it is too long below the ankles) out of arrogance.”
[Al-Bukhari & Muslim]
These Hadiths above state that wearing long dresses which cover the ankles is a type of arrogance, or at least leads to such behavior. Therefore, shortening the length of the dress is a type of humbleness and leads to such behavior, Allah willing. These are some of the ways with which one can attain the characteristic of humbleness, Allah willing. We ask Allah that He help us attain this attribute, He is the All-Hearer, the One Who can answer the supplication.
Humbleness is the opposite of arrogance, and is an attitude and behavior that Allah and His Messenger have commanded us to have. It is also a great tool used to spread Islam to others.
The best way to achieve humbleness in the heart is contained in the Sunnah of the Messenger of Allah , who prescribed many methods to teach his companions how to be humble. We ask Allah to help us all become humble and stay firm on that path. Following are some of the methods and ways of achieving humbleness:
1. Extending As-Salam (saying As-Salamu Alaykum, peace be unto you).
Abdullah ibn ‘Amer said that a man asked the Messenger of Allah , “Which part of Islam is the best?” He said, “To feed the food (to the poor), and to extend As Salam to those whom you know and whom you do not know. ”
[Al-Bukhari & Muslim]
Therefore, extending As-Salam to the old, young, rich, poor, noble, common folk, stranger and relative, will open one’s heart to achieve humbleness and will shut the door closed for arrogance and tyranny.
2. Muslims should hate that people stand up for them when they pass by them or enter their homes or businesses.
Mu’awiyah bin Abi Sufyan once entered a house where Abdullah ibn Az-Zubair and Abdullah ibn ‘Amer were sitting. Abdullah ibn ‘Amer stood up while Ibn Az-Zubair did not. Mu’awiyah said, “O ibn ‘Amer! Sit down, for I heard the Messenger of Allah say, ‘Let those who like for people to stand up for them take their seats in the Fire.’”
[At-Tirmithi]
This Hadith prohibits the Muslim to like that people stand up for him when he meets with or passes by them. Furthermore, this Hadith teaches Muslims to enjoin righteousness and forbid evil, for Mu’awiyah criticized Abdullah ibn ‘Amer for standing up for him.
3. Sitting wherever one finds space.
Jabir bin Samurah said, “When we used to come to the Prophet , we would sit wherever we find space.” Also, Ibn Umar narrated that the Prophet said, what translated means, “One of you must not remove a man from his place and sit in it. However, (those already sitting should) make space and spread up (leaving adequate space for newcomers).”
[Al-Bukhari & Muslim]
Also, Ibn Umar used to avoid the place which a man vacated to make space for him. Therefore, one should sit wherever he finds space, whether in the center of the audience or not. Also, those who accept it that first-comers have the right to the best seats, because all Muslims whether rich or poor are equal, will achieve humbleness in their hearts and deed, Allah willing.
4. Prohibiting the Muslim from claiming purity for himself. Allah said, what translated means,
So ascribe not purity to yourselves. He knows best him who fears Allah and keeps his duty to Him.
[Surah 53:32]
Mohammad ibn ‘Amr ibn Ataa’ said that he named his daughter Barrah (the righteous one). However, Zaynab bint Abi Salamah said that the Messenger of Allah prohibited using this name when she was called “Barrah.” He said, “Do not ascribe purity to yourselves. Allah knows the righteous ones among you.” The companions asked, “What should we call her?” He said, “Zaynab.”
[Muslim]
5. Prohibiting praising people in their presence.
Abu Musa said, “The Prophet heard a man praising another man and saying good words about him while he was present with them. He said, ‘You have destroyed or broke the back of the man!’”
[Al- Bukhari & Muslim]
Also,
Abdur- Ra’hman bin Abi Bakrah said that a man was once mentioned in the presence of the Messenger of Allah . Another man said good words of praise about him. The Messenger of Allah then said, what translated means, “Woe unto you! You have beheaded your friend. If one of you has to praise, let him say, ‘I think this and that’ (about the praised man), if he thinks that he deserves it, ‘And his reckoning is with Allah,’ and let him not ascribe purity (to anyone).”
[Al-Bukhari & Muslim]
Also,
Ibrahim At-Taymi said that his father said, “We were sitting in the presence of Umar when a man praised another man to his face. Umar said, ‘You ‘Aqartahu (crippled him), may Allah do the same to you.’” Furthermore, Abu Ma’mar said that a man stood up and praised one of the leaders, then Al-Miqdad started throwing sand in his face, and saying, “The Messenger of Allah ordered us to throw sand in the faces of the praisers.”
[Muslim, At-Tirmithi, Abu Dawood & ibn Majah]
From these Hadiths and stories, we conclude that the Messenger of Allah prohibited praising others, especially while they can hear their praise. This is because such praise may encourage the praised persons to overestimate themselves, especially if they were people of position or wealth. Also, such praise may lead the praised person to be arrogant, which may lead to laziness and a lower number of good deeds, for one will depend on what he heard of praise and ignore acquiring more good deeds.
6. Shortening the length of the clothes.
Ibn Juray bin Sulaiym said that the Messenger of Allah said, what translated means, “Lower your dress to half the leg. If you do not prefer that, then to the ankles. However, do not increase the length of the dress (lower than the ankles), for it is arrogance, and Allah does not like arrogance.”
[Abu Dawood, At-Tirmithi & Al- Hakim]
In this Hadith, the Messenger of Allah considered extending the length of the dress to cover the ankles an act of arrogance and pride, even if those who do this claim otherwise.
Also,
Abu Hurayrah said that the Prophet said, what translated means, “Whatever is below the ankles will be in the Fire.”
[Al-Bukhari]
Furthermore,
Abu Hurayrah narrated that the Prophet said, “On the Day of Resurrection, Allah will not look at he who used to drag his dress behind him (because it is too long below the ankles) out of arrogance.”
[Al-Bukhari & Muslim]
These Hadiths above state that wearing long dresses which cover the ankles is a type of arrogance, or at least leads to such behavior. Therefore, shortening the length of the dress is a type of humbleness and leads to such behavior, Allah willing. These are some of the ways with which one can attain the characteristic of humbleness, Allah willing. We ask Allah that He help us attain this attribute, He is the All-Hearer, the One Who can answer the supplication.
Sunday, November 9, 2008
QURANIC APPROACH TOWARDS CHALLENGE
My mind has been preoccupied, for some years, with the concept of change and permanence in human life and as to how the Quran itself envisions it. of course the concept is inherent in it and I was not unfamiliar, but what triggered off this constant preoccupation was, what could be described as woman bashing by Zia’s regime in the form Hadood Ordinance, Law of Evidence and the proposed law of Qisas and Diyat. As a consequence I got involved with some of the highly intelligent and highly qualified women activists of our country who were resisting these ordinance. The very fact that these women showed tremendous courage and resilience, rationality and creativity in the face of an unscrupulous military dictator, more than any section of the population, exploded many a myth about women. They were inferior to no one and they refused to live as second or third rate citizens.
However, certain issues that were more or less settled in my mind were enlivened afresh through constant arguments and doubts that were raised. This time It was not just a question of unauthentic Hadith and the outdated fiqah, but certain verses of the Quran themselves. Does or does not the Quran accept woman as equal? They wanted a categorical answer. Ultimately, the question did not remain restricted to the woman’s concerns, but included the institutions of slavery, of property and inheritance, of charity as distinct from an economic system, and of punishments for various crimes. All these challenges gave me the opportunity to look deeper into the issue and the result is this article. In what I am going to say I do not claim to be original, but this is the moment in this history of the world to speak out and speak out boldly and openly.
The Quranic claim is that varied historical experienced whether within the ambit of its attitude and values , or outside it, that is, under the process of “trial and error”, the Truth of the Quranic objectives will be ultimately vindicated. We see today the C0ommunist Structure collapsing not under foreign subversion and attack, but under the battering of “glasnost” and “perestroika” from within, led by no less a person than Mikhail Gorbachev himself. Then this year, 1989 happens to be the bicentenary of the French Revolution. Re-evaluation are being expressed from the advantage of hind-sight that is available to us. I am not referring to any country in the “Muslim” world because no bold experiment has been ,made by them and they do not have much to speak of about themselves except blind unthinking imitation and harking back to the past to maintain the status quo. Anyways, because of France and Russia, 1989 is indeed a great year, full of portends, constructive or destructive, for the time to come.
The emphasis of this article is on a particular aspect of the problem, that is, the approach Quran emphasis and teaches in the methodology of change, and it is on this very aspect that some comments of the analysis on the French and Russian Revolutions become relevant. My contention is that this clarification will go a long way in meeting the above mentioned doubts and questions.
The justification or the rationale behind “Wahi” is the limitations of human reason, reason which is indispensable but is not pure or perfect. Because of this hasty, impatient, quarrelsome and unable to see beyond their immediate profit. To harness human potentials and transform this “Khudbeen” attitude, as Iqbal puts it, to “Doorbeen” approach, permanent values are set forth as ultimate objectives of life on this earth. A mere glance at the relevant Quranic verses presents a picture of an earth-shaking revolution, reverberating in the corridors of power and challenging the status quo of establishment. At once one sees its fury and its uncompromising attack n kingship, autocracy and dictatorship, feudalism and aristocracy, preistcraft and Brahmanism, caste and class, slavery and buying and selling of human beings as commodities, sexual discrimination and women subjugation, ownership of the resources of the land and acquisition of property, disparity of wealth and doling out of charity, real polotik or Machiavellian politics. In a nutshell no man has the right to rule over another and there is no such thing as the ruler and the ruled. Now, no opponent or disbeliever will deny this; all this is as bright as sunshine unless one closes ones eyes and says: I cannot see. But the confusion and rejection arise when one comes across certain rules and rejection arise when one comes across certain rules and regulations regarding inheritance of property, woman as a woman and man-woman relationship, slavery, charity and punishment. The immediate comment is; Why this contradiction? If the concept of possession is rejected, why then these laws of inheritance? If slavery is abolished, why then these instructions for the treatment of slavery? If women are human why then these laws that humiliate and downgrade her? After all, as long as women remain economically dependent on men, for she does emerge as a victim of a Patriarchal Society according to these laws, then isn’t her emancipation and dignity set at naught?
Furthermore, if everyone will be economically secure, why then these exhortations to give charity with all its accompanied dehumanization? And last but not the least, if the Quran is the upholder of humanity, why then these barbaric and inhuman punishments? after pointing of these contradictions, no matter what initiative on takes, nobody is ready to listen. Seen superficially, the contradictions are apparent; the two sets of laws and values must connect at some point for after all the Quranic challenge is that the proof of its supra-human source is the absolute absence contradictions in its text.
Fortunately, the human experience of just the last two centuries makes the clarification easier for it can be picked as a pragmatic test. They have been very eventful centuries, teaching us meant things if we care to learn.
Now, what appears as a contradiction in the Quran, is a very profound understanding of the human condition. While laying down, radical changes in the socio-economic and political areas, the Quran emphasizes a slow and evolutionary and unhurried process and methodology in moving forward towards the ultimate goal. The Quran warns against overnight changes. They can be self defeating, and even if partially successful, can cause prolonged, unnecessary suffering and inflict wounds that can be too gaping to be cured and normally. As Arnold Glasgow has well said:
“the key to everything is patience. You get the chicken by hatching the egg—not by smashing it.”
explaining the same point Allam Ghulam Ahmad Parwez wrote in June 1938 about the doubts, questions and restlessness that were seething like a silent volcano in the breast of Muslim India, and promised to assuage them. “But it will be accomplished very gradually and slowly,” he wrote “because teeing off from the thorny bushes with an abrupt, sudden gesture is certainly no wisdom.”.
indeed, mental attitudes and world views change very slowly, and old habits die very hard. So the Quran begging by recognizing the reality of the situation here and now at any given point in history, both in material and psychological human conditions, while directing its movement outside of human life, unless totally transformed from within, is a familiar Quranic approach. This reality is ignored by the humans in their hastiness. Lets hear what Chingiz Aitmatov, a Kirghizian writer and editor of the Soviet Magazone “Foreign Literature” said to Natalya Kazmina, ANP correspondent. “When we rejected our past religion, history and philosophy—we laid waste our cultural field. We are duty bound to compensate the spiritual void that has formed as result of our undialected attitude towards the past.” Talking, about ‘glasnost’ and ‘perestroika’ in the same vein said “_____ we should not smash everything along way. In our attempt to change things today, to eliminate one thing or another—be it some relic or an alphabet—we should show great care, wisdom and tolerance in order to find the best possible decision. Our society has suffered enough from abrupt changes.” This is the crux of the matter. The Quran is anxious to avoid “abrupt changes”. An attempt is made below to give a few examples to explain the mode of change.
Economic: the ultimate objective of the Quran being the fulfillment of the basic needs of every individual along with t a guarantee to the unborn generations as well, it if followed by the permanent value – concept of using the resources of the land and not possessing them. “To possess” and “to have “ are alien concepts to this new setup.
Mode of Change: this indeed is a radical and dialectic stop in the midst of the large landed estates. However, no forcible snatching away is ordered; instead laws of inheritance divide and fragment the estates so that within a generation or two or three its total fragmentation will merge into non-possession of the Islamic Economic system. In the course of this ongoing process, Zakat, which is “to give away the surplus for the growth of the state in lieu of permanent guarantee of security”, and as such the very base of the economy, will have matured. But while in the process of maturing, the citizens are enjoined to give “sadaqah” to fulfill the deficiencies and eliminate disproportion in the existing condition, on individual basis. This is only for the transitory period. Once the system takes shape, both the “laws of inheritance” and “Sadaqah” lapse and become redundant. However these rules remain an integral part of the Quran for any society in any given space and time which is beginning from scratch. Charity in any case is not a Quranic concept.
2. Slavery: The ultimate objective is the establishment of a human family and equality of all humans. Every individual is honorable for the simple reason that he/she is human. No other consideration is needed. This is an absolute rejection of castes and classes, and above all, slavery. I wonder if anyone of us can visualize and feel what a dehumanizing affect, suppression of initiative and enterprise, the buying and selling and auctioning of human beings, as commercial commodities, can bring about. May be we can get some idea if we see objectively what imperialism has to us as a subjugated people.
Mode of change: the Quran encourages people to emancipate the slaves at every step, and side by side emphasizes loving and humane treatment like unto any member of the family. Thus measure are taken to protect them and course them in every stage by stage until they are capable of standing on their own feet economically and psychologically. Age old existence of being owned by somebody as a thing can make one feel lost, nervous and bewildered if suddenly thrown out into the free world as free persons. This exactly what happened when more that a hundred years ago Abraham Lincoln emancipated the black American slaves and then left them in the lurch, as it were with all good intentions of- course. Many couldn’t face this newly won freedom and pleased to be allowed to hop back into the cage. The worst part of it is that till today the attitude of the white man has not changed. It has not been educated out of their minds (More will be said about education later). Woman: the ultimate objective of the Quran is equality of all humans and equal partnership and companionship in the family unit. Without this mutual reacts and trust, a family cannot perform its functions in a normal healthy manner. I need hardly repay here that even towards the end of the twentieth century, the mass of women on this earth are economically dependent and depressed, and hence early manipulated condition in pregnancy, child birth and lactation and the early upbringing of children that is the root cause of these economic victimization. Instead of honoring other for this roles and helping her in her incapacitation, the perverted mind of the husband enslaves her for all times it is this perversion that the Quran attacks. Mode of Change: in the transitory period, help and protection in this incapacitated condition is emphasis, but it is obvious that once the Quranic Economic system gradually manifests itself in which no man or woman is economically dependent and his/her basic needs from the resources of land are fulfilled as a meter the birthright, and tone eats and drinks naturally alone breaths in the air and absorbs the sunshine as free firsts of nature, any talk of the economic dependence becomes irrelevant. The whole concept is inbuilt in the system. Similarly, rules and regulations regarding the moral support of the second woman to the female witness in financial matters become redundant when women become confident and experienced in these matters. In fact, when this happens, there is no reason why two female witnesses will not do when no male witness is forthcoming, such a situation can arise especially today, and it neednt be a prerequisite that one witness has to be a male. The way women all over, including Pakistani women, are entering the world of finance and backing, and trade and commerce, business and industry, to insist of such a condition sounds funny if not worse. Otherwise too, many a women in Pakistan, leave alone the rest of the world are so articulate, dialectic and confident that the term “bangled women” now applies perhaps more to some men than these women! Of course a large majority are still depressed and helpless, meek and illiterate, they may still need help and support, so the transitory rules may still apply on them and naturally remain and integral part of the Quran for all those who are making a beginning and breaking a new ground, lapsing again when closer and nearer the goal. Seen from this perspective the Quranic claim is vindicated that the proof of its divine source is that it contains no contradiction.
Punishments: talking about punishments, another aspect of this theme of change will have to be clarified, equally important and sensitive. The Quran, as the last and fine book spoke to humanity as a whole, it does not address a particular chosen people. Throughout that recipient is An-Nas, mankind. Its challenge is that criterion for survival is service to humanity as an ultimate objective. All else will wither away. But, the Quran, as we all know was revealed in the midst of Hejazi Arabs. Why is Hejaz, is a story by itself. Now, while the ultimate objectives, the values of the Quran are permanent and universal, beyond space and time, some references in it and certain transitory rules, particularly the realms of punishments, are local and historical, but definitely exemplary for all times to come. Here are some cases in point. Although Anbiya came to every nook and corner of the world, only a few from the Arabian peninsula are mentioned. Certain events , personalities and archaeological finds are referred to again fro the same area. Actually, pharaohs and nimrods exist everywhere and so does the ungrateful and treacherous people like the Jews. These are only examples familiar to Arabs of those days. Similarly, punishments of flogging is mentioned which was not common in other parts of white world. The philosophy and the psychology behind it all is, as Shah Wali Ullah put it, that Arabs were to be prepared as a leaven ( ) for the rest of humanity. They were to be a model for others, since Islam or for that matter any idea, cannot be spread by force. By force the nomenclature of the individual may be changed, the head and the heart remain atrophied to the idea, even more so as a vendetta of a defense mechanism. Nothing could be more so devastating to any new idea. So the Quranic approach to change is to begin from a certain point in time where one stand at the moment. Naturally, local and familiar methods and institutions are easier to user – politically, economically and judicially—than those that are superimposed. Nabi Muhammad (pbuh) for example used the tribal “bait” system to build democratic norms, i.e. to enable them to elect, select and participate in consultation. Iqbal and Jinnah recommended the secret ballot system and the parliamentary form with which the people were familiar. As one faints in experience and maturity these modes, techniques are evolved, changed, amended and improved where very necessary. This includes the penal code as well. The Arabs were to continue flogging until alternate and better method of deterrence was evolved or acquired. Another society ought to begin from what ever they are used to and the most inhuman practices were immediately done away with, for example killing and beheading the prisoners of war and taking the as slaves and concubines. They were to be ransomed or freed, as the case may be.
Indeed, this is how, according to my humble opinion and understanding the Quran views change; and as I said earlier, I do not claim to be absolute original in saying so. This approach wiped off confusion and contradictions and sudden, hasty changes.
But this is not all. The Quran foes not suffice in giving rules and regulations for the transitory period only. Prior to that, the peoples minds have to change, they must be mentally and emotionally prepared for the change. This is a long, patient, rational and very slow process of teaching. That is why the Nabi (pbuh) is described as teacher. He teaches, he does not preach. They are two very distinct terms with distinct connotation. Teaching is a painstaking method and it is a worthwhile method. Short cut in this method will not take us to the goal. Commenting on “perestroika”, Prof. Khawaja Masud says that it is a bloodless revolution is a revolution that is being washed in the hearts and minds of the people. It is a more difficult revolution because while it is easy to snatch power, it is a Himalayan task to change the hearts and minds of the people.” The professor considers “perestroika” as a continuation of the October revolution of 1917 in Russia and described them as synonymous. That may be so, but I think the precedence is all wrong. “perestroika” should have come first and then the Revolution. The Revolution then would not have been as bloody and as full of sufferings as it was. the Quran is so careful with its method that its enjoins upon Nabi (pbuh), the teacher to leave his country or home town (Hijrah) for a place which is more conducive it the implementation of the new sustain. So Nabi Muhammad Mesoptamia for Hijaz and Palestine, and Moses left Egypt for the valley of Sinai. Thus “Hijrah” is no ordinary migration. It is the removing of the last hurdle in the way of the new vision and establishment of this vision as a pragmatic test. If the vested interest will not see reason, then at least let them see the results, the fruit of the seed planted on another soil. After all, for a “Momin” the whole planet Earth is a home, and people of all climes, races and languages his brothers.
I am convinced a method other than this—that is teaching pragmatic test and a model, ruled and regulations for the transitory pages—will spell disaster. The great upheavals in France and Russia and China, well intentioned and visionary though they may be, were hasty and lacked the above mentioned methodology. The immediate results are described by themselves as “The Terror” which the historians now say was a “cruel experience”. The all-consuming guillotine of France and the Gulag labor camps, and the purge of the mid-thirties in Russia are regretted today. “terror” Johnson who talks about the terror and the counter revolution has pinned down the cause to “a new political class (that) has come to the fore neither educated nor experienced, reacting to events rather tan controlling them, thinking in terms of vengeance rather than in terms of principles.” Sounds familiar? Well! these lessons of history vindicating and backing up the teaching and educations process the Quran enjoins as a prerequisite to being a change. The tragedy of impatience and hastiness in manifests in all those regrets for it foes not bring the goal any nearer. It took France nearly a century to digest the revolution after many mishaps of counter-revolution, revivalism, revolution again , now Republican, now monarchial, accompanied by all the unnecessary pain. After seventy two years, Russia is back to square one, though at the same time it may be admitted that there is no going back to pre 1789 ancient regime. Hopefully, that is dead for ever. It may be pointed out here that failure can also be due to some inherent flaw in the philosophy projected, but that is another story. ( a perusal of “Mafhomul Quran” and Insan Ne Kia Socha “by Mr. G.A. Parwez may be with while.)
Talking about a model this is what Tim Blanking has to say about the enthusiasm and naive optimism of exporting the French Revolution across Europe. “If they had stayed at home and has set about creating a new order…..their example might well have inspired mass conversion to their cause across the globe. By trying to export that cause by armed force, they not only sealed their own fate, they also gave the old regimes they detested so much a fresh seas of life which was to see most of them through the next century”. Herein lies the vindication of yet another Quranic guideline, a model as an example to others. Hindsight and second thoughts have made the truth obvious. It is another thing if as Hilary Mantel says. “Writers have truths to offer, while politicians and clerics commonly trade in lies.” Politicians and clerics yes, they trade in lies, and in Islamic polity neither of them have any place. One we are educated in permanent human values and accept their implications and decision even if they go against us, then such Machiavellian politics has no feet to stand on. But I shall end here.
We can only hope that someday, somewhere, somebody will present this model as a Third alternative to Capitalist and Socialist systems. It will not be done hastily, and yet it is remarkable that the results can emerge sooner than one expects and with minimum death and destruction and unnecessary pain. The very beauty of “Wahi” is to use Iqbal’s words, the economy of time and energy. Remember, it was the tortoise, who won the race and not the hare!
However, certain issues that were more or less settled in my mind were enlivened afresh through constant arguments and doubts that were raised. This time It was not just a question of unauthentic Hadith and the outdated fiqah, but certain verses of the Quran themselves. Does or does not the Quran accept woman as equal? They wanted a categorical answer. Ultimately, the question did not remain restricted to the woman’s concerns, but included the institutions of slavery, of property and inheritance, of charity as distinct from an economic system, and of punishments for various crimes. All these challenges gave me the opportunity to look deeper into the issue and the result is this article. In what I am going to say I do not claim to be original, but this is the moment in this history of the world to speak out and speak out boldly and openly.
The Quranic claim is that varied historical experienced whether within the ambit of its attitude and values , or outside it, that is, under the process of “trial and error”, the Truth of the Quranic objectives will be ultimately vindicated. We see today the C0ommunist Structure collapsing not under foreign subversion and attack, but under the battering of “glasnost” and “perestroika” from within, led by no less a person than Mikhail Gorbachev himself. Then this year, 1989 happens to be the bicentenary of the French Revolution. Re-evaluation are being expressed from the advantage of hind-sight that is available to us. I am not referring to any country in the “Muslim” world because no bold experiment has been ,made by them and they do not have much to speak of about themselves except blind unthinking imitation and harking back to the past to maintain the status quo. Anyways, because of France and Russia, 1989 is indeed a great year, full of portends, constructive or destructive, for the time to come.
The emphasis of this article is on a particular aspect of the problem, that is, the approach Quran emphasis and teaches in the methodology of change, and it is on this very aspect that some comments of the analysis on the French and Russian Revolutions become relevant. My contention is that this clarification will go a long way in meeting the above mentioned doubts and questions.
The justification or the rationale behind “Wahi” is the limitations of human reason, reason which is indispensable but is not pure or perfect. Because of this hasty, impatient, quarrelsome and unable to see beyond their immediate profit. To harness human potentials and transform this “Khudbeen” attitude, as Iqbal puts it, to “Doorbeen” approach, permanent values are set forth as ultimate objectives of life on this earth. A mere glance at the relevant Quranic verses presents a picture of an earth-shaking revolution, reverberating in the corridors of power and challenging the status quo of establishment. At once one sees its fury and its uncompromising attack n kingship, autocracy and dictatorship, feudalism and aristocracy, preistcraft and Brahmanism, caste and class, slavery and buying and selling of human beings as commodities, sexual discrimination and women subjugation, ownership of the resources of the land and acquisition of property, disparity of wealth and doling out of charity, real polotik or Machiavellian politics. In a nutshell no man has the right to rule over another and there is no such thing as the ruler and the ruled. Now, no opponent or disbeliever will deny this; all this is as bright as sunshine unless one closes ones eyes and says: I cannot see. But the confusion and rejection arise when one comes across certain rules and rejection arise when one comes across certain rules and regulations regarding inheritance of property, woman as a woman and man-woman relationship, slavery, charity and punishment. The immediate comment is; Why this contradiction? If the concept of possession is rejected, why then these laws of inheritance? If slavery is abolished, why then these instructions for the treatment of slavery? If women are human why then these laws that humiliate and downgrade her? After all, as long as women remain economically dependent on men, for she does emerge as a victim of a Patriarchal Society according to these laws, then isn’t her emancipation and dignity set at naught?
Furthermore, if everyone will be economically secure, why then these exhortations to give charity with all its accompanied dehumanization? And last but not the least, if the Quran is the upholder of humanity, why then these barbaric and inhuman punishments? after pointing of these contradictions, no matter what initiative on takes, nobody is ready to listen. Seen superficially, the contradictions are apparent; the two sets of laws and values must connect at some point for after all the Quranic challenge is that the proof of its supra-human source is the absolute absence contradictions in its text.
Fortunately, the human experience of just the last two centuries makes the clarification easier for it can be picked as a pragmatic test. They have been very eventful centuries, teaching us meant things if we care to learn.
Now, what appears as a contradiction in the Quran, is a very profound understanding of the human condition. While laying down, radical changes in the socio-economic and political areas, the Quran emphasizes a slow and evolutionary and unhurried process and methodology in moving forward towards the ultimate goal. The Quran warns against overnight changes. They can be self defeating, and even if partially successful, can cause prolonged, unnecessary suffering and inflict wounds that can be too gaping to be cured and normally. As Arnold Glasgow has well said:
“the key to everything is patience. You get the chicken by hatching the egg—not by smashing it.”
explaining the same point Allam Ghulam Ahmad Parwez wrote in June 1938 about the doubts, questions and restlessness that were seething like a silent volcano in the breast of Muslim India, and promised to assuage them. “But it will be accomplished very gradually and slowly,” he wrote “because teeing off from the thorny bushes with an abrupt, sudden gesture is certainly no wisdom.”.
indeed, mental attitudes and world views change very slowly, and old habits die very hard. So the Quran begging by recognizing the reality of the situation here and now at any given point in history, both in material and psychological human conditions, while directing its movement outside of human life, unless totally transformed from within, is a familiar Quranic approach. This reality is ignored by the humans in their hastiness. Lets hear what Chingiz Aitmatov, a Kirghizian writer and editor of the Soviet Magazone “Foreign Literature” said to Natalya Kazmina, ANP correspondent. “When we rejected our past religion, history and philosophy—we laid waste our cultural field. We are duty bound to compensate the spiritual void that has formed as result of our undialected attitude towards the past.” Talking, about ‘glasnost’ and ‘perestroika’ in the same vein said “_____ we should not smash everything along way. In our attempt to change things today, to eliminate one thing or another—be it some relic or an alphabet—we should show great care, wisdom and tolerance in order to find the best possible decision. Our society has suffered enough from abrupt changes.” This is the crux of the matter. The Quran is anxious to avoid “abrupt changes”. An attempt is made below to give a few examples to explain the mode of change.
Economic: the ultimate objective of the Quran being the fulfillment of the basic needs of every individual along with t a guarantee to the unborn generations as well, it if followed by the permanent value – concept of using the resources of the land and not possessing them. “To possess” and “to have “ are alien concepts to this new setup.
Mode of Change: this indeed is a radical and dialectic stop in the midst of the large landed estates. However, no forcible snatching away is ordered; instead laws of inheritance divide and fragment the estates so that within a generation or two or three its total fragmentation will merge into non-possession of the Islamic Economic system. In the course of this ongoing process, Zakat, which is “to give away the surplus for the growth of the state in lieu of permanent guarantee of security”, and as such the very base of the economy, will have matured. But while in the process of maturing, the citizens are enjoined to give “sadaqah” to fulfill the deficiencies and eliminate disproportion in the existing condition, on individual basis. This is only for the transitory period. Once the system takes shape, both the “laws of inheritance” and “Sadaqah” lapse and become redundant. However these rules remain an integral part of the Quran for any society in any given space and time which is beginning from scratch. Charity in any case is not a Quranic concept.
2. Slavery: The ultimate objective is the establishment of a human family and equality of all humans. Every individual is honorable for the simple reason that he/she is human. No other consideration is needed. This is an absolute rejection of castes and classes, and above all, slavery. I wonder if anyone of us can visualize and feel what a dehumanizing affect, suppression of initiative and enterprise, the buying and selling and auctioning of human beings, as commercial commodities, can bring about. May be we can get some idea if we see objectively what imperialism has to us as a subjugated people.
Mode of change: the Quran encourages people to emancipate the slaves at every step, and side by side emphasizes loving and humane treatment like unto any member of the family. Thus measure are taken to protect them and course them in every stage by stage until they are capable of standing on their own feet economically and psychologically. Age old existence of being owned by somebody as a thing can make one feel lost, nervous and bewildered if suddenly thrown out into the free world as free persons. This exactly what happened when more that a hundred years ago Abraham Lincoln emancipated the black American slaves and then left them in the lurch, as it were with all good intentions of- course. Many couldn’t face this newly won freedom and pleased to be allowed to hop back into the cage. The worst part of it is that till today the attitude of the white man has not changed. It has not been educated out of their minds (More will be said about education later). Woman: the ultimate objective of the Quran is equality of all humans and equal partnership and companionship in the family unit. Without this mutual reacts and trust, a family cannot perform its functions in a normal healthy manner. I need hardly repay here that even towards the end of the twentieth century, the mass of women on this earth are economically dependent and depressed, and hence early manipulated condition in pregnancy, child birth and lactation and the early upbringing of children that is the root cause of these economic victimization. Instead of honoring other for this roles and helping her in her incapacitation, the perverted mind of the husband enslaves her for all times it is this perversion that the Quran attacks. Mode of Change: in the transitory period, help and protection in this incapacitated condition is emphasis, but it is obvious that once the Quranic Economic system gradually manifests itself in which no man or woman is economically dependent and his/her basic needs from the resources of land are fulfilled as a meter the birthright, and tone eats and drinks naturally alone breaths in the air and absorbs the sunshine as free firsts of nature, any talk of the economic dependence becomes irrelevant. The whole concept is inbuilt in the system. Similarly, rules and regulations regarding the moral support of the second woman to the female witness in financial matters become redundant when women become confident and experienced in these matters. In fact, when this happens, there is no reason why two female witnesses will not do when no male witness is forthcoming, such a situation can arise especially today, and it neednt be a prerequisite that one witness has to be a male. The way women all over, including Pakistani women, are entering the world of finance and backing, and trade and commerce, business and industry, to insist of such a condition sounds funny if not worse. Otherwise too, many a women in Pakistan, leave alone the rest of the world are so articulate, dialectic and confident that the term “bangled women” now applies perhaps more to some men than these women! Of course a large majority are still depressed and helpless, meek and illiterate, they may still need help and support, so the transitory rules may still apply on them and naturally remain and integral part of the Quran for all those who are making a beginning and breaking a new ground, lapsing again when closer and nearer the goal. Seen from this perspective the Quranic claim is vindicated that the proof of its divine source is that it contains no contradiction.
Punishments: talking about punishments, another aspect of this theme of change will have to be clarified, equally important and sensitive. The Quran, as the last and fine book spoke to humanity as a whole, it does not address a particular chosen people. Throughout that recipient is An-Nas, mankind. Its challenge is that criterion for survival is service to humanity as an ultimate objective. All else will wither away. But, the Quran, as we all know was revealed in the midst of Hejazi Arabs. Why is Hejaz, is a story by itself. Now, while the ultimate objectives, the values of the Quran are permanent and universal, beyond space and time, some references in it and certain transitory rules, particularly the realms of punishments, are local and historical, but definitely exemplary for all times to come. Here are some cases in point. Although Anbiya came to every nook and corner of the world, only a few from the Arabian peninsula are mentioned. Certain events , personalities and archaeological finds are referred to again fro the same area. Actually, pharaohs and nimrods exist everywhere and so does the ungrateful and treacherous people like the Jews. These are only examples familiar to Arabs of those days. Similarly, punishments of flogging is mentioned which was not common in other parts of white world. The philosophy and the psychology behind it all is, as Shah Wali Ullah put it, that Arabs were to be prepared as a leaven ( ) for the rest of humanity. They were to be a model for others, since Islam or for that matter any idea, cannot be spread by force. By force the nomenclature of the individual may be changed, the head and the heart remain atrophied to the idea, even more so as a vendetta of a defense mechanism. Nothing could be more so devastating to any new idea. So the Quranic approach to change is to begin from a certain point in time where one stand at the moment. Naturally, local and familiar methods and institutions are easier to user – politically, economically and judicially—than those that are superimposed. Nabi Muhammad (pbuh) for example used the tribal “bait” system to build democratic norms, i.e. to enable them to elect, select and participate in consultation. Iqbal and Jinnah recommended the secret ballot system and the parliamentary form with which the people were familiar. As one faints in experience and maturity these modes, techniques are evolved, changed, amended and improved where very necessary. This includes the penal code as well. The Arabs were to continue flogging until alternate and better method of deterrence was evolved or acquired. Another society ought to begin from what ever they are used to and the most inhuman practices were immediately done away with, for example killing and beheading the prisoners of war and taking the as slaves and concubines. They were to be ransomed or freed, as the case may be.
Indeed, this is how, according to my humble opinion and understanding the Quran views change; and as I said earlier, I do not claim to be absolute original in saying so. This approach wiped off confusion and contradictions and sudden, hasty changes.
But this is not all. The Quran foes not suffice in giving rules and regulations for the transitory period only. Prior to that, the peoples minds have to change, they must be mentally and emotionally prepared for the change. This is a long, patient, rational and very slow process of teaching. That is why the Nabi (pbuh) is described as teacher. He teaches, he does not preach. They are two very distinct terms with distinct connotation. Teaching is a painstaking method and it is a worthwhile method. Short cut in this method will not take us to the goal. Commenting on “perestroika”, Prof. Khawaja Masud says that it is a bloodless revolution is a revolution that is being washed in the hearts and minds of the people. It is a more difficult revolution because while it is easy to snatch power, it is a Himalayan task to change the hearts and minds of the people.” The professor considers “perestroika” as a continuation of the October revolution of 1917 in Russia and described them as synonymous. That may be so, but I think the precedence is all wrong. “perestroika” should have come first and then the Revolution. The Revolution then would not have been as bloody and as full of sufferings as it was. the Quran is so careful with its method that its enjoins upon Nabi (pbuh), the teacher to leave his country or home town (Hijrah) for a place which is more conducive it the implementation of the new sustain. So Nabi Muhammad Mesoptamia for Hijaz and Palestine, and Moses left Egypt for the valley of Sinai. Thus “Hijrah” is no ordinary migration. It is the removing of the last hurdle in the way of the new vision and establishment of this vision as a pragmatic test. If the vested interest will not see reason, then at least let them see the results, the fruit of the seed planted on another soil. After all, for a “Momin” the whole planet Earth is a home, and people of all climes, races and languages his brothers.
I am convinced a method other than this—that is teaching pragmatic test and a model, ruled and regulations for the transitory pages—will spell disaster. The great upheavals in France and Russia and China, well intentioned and visionary though they may be, were hasty and lacked the above mentioned methodology. The immediate results are described by themselves as “The Terror” which the historians now say was a “cruel experience”. The all-consuming guillotine of France and the Gulag labor camps, and the purge of the mid-thirties in Russia are regretted today. “terror” Johnson who talks about the terror and the counter revolution has pinned down the cause to “a new political class (that) has come to the fore neither educated nor experienced, reacting to events rather tan controlling them, thinking in terms of vengeance rather than in terms of principles.” Sounds familiar? Well! these lessons of history vindicating and backing up the teaching and educations process the Quran enjoins as a prerequisite to being a change. The tragedy of impatience and hastiness in manifests in all those regrets for it foes not bring the goal any nearer. It took France nearly a century to digest the revolution after many mishaps of counter-revolution, revivalism, revolution again , now Republican, now monarchial, accompanied by all the unnecessary pain. After seventy two years, Russia is back to square one, though at the same time it may be admitted that there is no going back to pre 1789 ancient regime. Hopefully, that is dead for ever. It may be pointed out here that failure can also be due to some inherent flaw in the philosophy projected, but that is another story. ( a perusal of “Mafhomul Quran” and Insan Ne Kia Socha “by Mr. G.A. Parwez may be with while.)
Talking about a model this is what Tim Blanking has to say about the enthusiasm and naive optimism of exporting the French Revolution across Europe. “If they had stayed at home and has set about creating a new order…..their example might well have inspired mass conversion to their cause across the globe. By trying to export that cause by armed force, they not only sealed their own fate, they also gave the old regimes they detested so much a fresh seas of life which was to see most of them through the next century”. Herein lies the vindication of yet another Quranic guideline, a model as an example to others. Hindsight and second thoughts have made the truth obvious. It is another thing if as Hilary Mantel says. “Writers have truths to offer, while politicians and clerics commonly trade in lies.” Politicians and clerics yes, they trade in lies, and in Islamic polity neither of them have any place. One we are educated in permanent human values and accept their implications and decision even if they go against us, then such Machiavellian politics has no feet to stand on. But I shall end here.
We can only hope that someday, somewhere, somebody will present this model as a Third alternative to Capitalist and Socialist systems. It will not be done hastily, and yet it is remarkable that the results can emerge sooner than one expects and with minimum death and destruction and unnecessary pain. The very beauty of “Wahi” is to use Iqbal’s words, the economy of time and energy. Remember, it was the tortoise, who won the race and not the hare!
EXTRACTS FROM THE MUSLIM FAMILY LAWS ORDINANCE
1. Ordinance to override other laws, etc.: (1) the provision s of this Ordinance shall have effect notwithstanding any law, custom or usage, and the registration of Muslim marriages shall take place only in accordance with those provision.
(2) for the removal of doubts, it is hereby declared that the provision of the Arbitration Act, 1940 the Code of Civil Procedure, 1908 and any other law regulating the procedure of Courts shall not apply to any Arbitration Council.
2. Succession: in the event of the death of any son or daughter of the propitious before the opening of succession, the children of such son or daughter , if any, living at the time the succession opens, such per stripes receive a share equivalent to the share which such son or daughter, as the case may be, would have received, if alive.1
3. Registration of marriages: (1) Every marriage solemnized under Muslim Law shall be registered in accordance with the provision of this Ordinance.
(2) for the purpose of registration of marriages under this ordinance, the union council shall grant license to one or more persons, to be called Nikah Registrars, but in no case shall more than on Nikah Registrar be licenses for any one ward.
(3)Every marriage not solemnized by the Nikah Registrar shall, for the purpose of registration under this Ordinance, be reported to him by the person who has solemnized such marriage.
(4)Whoever contravenes the provisions of subsection (3) shall be punishable with simple imprisonment for a term which may extend to three months, or with fine which may extend to one thousand rupees, or with both.
(5)The form of mikahnama, the registers to be maintained by Nikah Registrars, the records to be preserved by Union Councils, the manner in which marriages shall be registered and copied of nikhmnama shall be supplied to the parties and the fess to be charged thereof, shall be such as may be prescribed.
(6)Any person may, on payment of the prescribed fee, if any, inspect at the office of the Union Council the record preserved under sub-section (5), or obtain a copy of any entry therein.
4. Polygamy: (1) No man, during the subsistence of an existing marriage, shall, except with the previous permission in writing of the Arbitration Council, contract another marriage, nor shall any such marriage contracted without such permission be registered under this Ordinance.
(2) An application for permission under sub-section.
(1) shall be submitted to the Chairman in the prescribed manner, together with the prescribed fee, and shall state the reasons for proposed marriage, and whether the consent of the existing wife or wives has been obtained thereto.
(2)the receipt of the application under sub-section
(3) the Chairman shall ask the applicant and his existing wife or wives each onto nominate a representative, and the Arbitration council so contributed may, if satisfied that the proposed marriage is necessary and just, grant, subject to such conditions, if any as my be deemed fit, their permission applied for.
(4)decided the application the Arbitration Council shall record its reasons for the decision, and any party may, in the prescribed manner, with in the prescribed period, and on the payment of the prescribed fee, prefer an application for revision, in the case of West Pakistan, to the Sub-Divisional Officer concerned and this decision shall be final and shall not be called in question in any Court.
(1) Any man who contracts another marriage without permission of the Arbitration Council shall—
(a) pay immediately the entire amount of the dower, whether prompt if deferred, due to the existing wife or wives, which amount if not so paid, shall be recoverable as arrears of land revenue; and
(b) on conviction upon complaint be punishable with simple imprisonment which may extend to one year, or with fine which may extend to five thousand rupees, or with both.1
(2) Talaq:
(1) Any man who wished to divorce his wife shall, as soon as may be, after the pronouncement of talaq in any form whatsoever, give the Chairman notice in writing of his having done so, and shall supply a copy thereof to the wife.
(2) whoever contravenes the provision of sub-section (1) shall be punishable with simply imprisonment for a term which may extend to one year or with fine which may extend to five thousand rupees or with both.
(3) Save as provided in subsection (5), a talaq unless revoked earlier expressly or otherwise, shall not be effective until the expiration of ninety days from the day on which notice under sub-section (1) is delivered to the Chairman.
(4) Within thirty days of the receipt of notice under sub-section (1), the Chairman shall constitute an Arbitration council for the purpose of bringing about a reconciliation between the parties and the Arbitration Council shall take all steps necessary t bring about such reconciliation.
(5) If the wife be pregnant at the time the talaq is pronounced, talaq shall not be effective until the period mentioned in the sib-section (3) or the pregnancy, whichever be later, ends.
(6) Nothing shall debar a wife whose marriage has been terminate by talaq effective under this section from re-marrying the same husband without an intervening marriage with a third person, unless such termination is for the third time to effective.
6. Dissolution of marriage otherwise than by talaq: Where the right to divorce has been duly delegated to the wife and she wishes to exercise that right, or where any of the parties to a marriage wishes to dissolve the marriage otherwise than by talaq the provisions of Section 7 shall, mutates mutandis and so far as applicable, apply.
1. Maintenance: (1) If any husband fails to maintain his wife adequately, or where there are more wives that one, fails to maintain them equitably, the wife or all or any of the wives may, in addition to seeking any other legal remedy available, apply to the chairman who shall constitute an Arbitration council to determine the matter and the Arbitration Council may issue a certificate specifying the amount which shall be paid as maintenance by the husband.
2. Dower: where no details about the mode of payment are specified in the mikahnama, or the marriage contract, the entire amount of the dower shall be presumed to be payable on demand.
9.Amendment of child Marriage Restraint Act, 1929 : In the Child Marriage Restraint Act, 1929 –Minimum age for marriage both for boys and girls
(1) in section 2,--
(a) in clause (a), for the word “fourteen” the word “sixteen” shall be substituted;
(2) in Section 4, for the words “twenty-one” the word “eighteen” shall be substituted.
1 P L D 1968 Lh. 520.
1 P L D 1971 Kar. 139.
THE DISSOLUTION OF MUSLIM MARRIAGE ACT
(VIII OF 1939)
[ An Act to consolidate and clarify the provisions of the Muslim Law relating to suits for dissolution of marriage by women married under Muslim Law and to remove doubts as to the effect of the renunciation of Islam by a married Muslim woman on her marriage tie.]
whereas to is expedient to consolidate and clarify the provisions to Muslim Law relating to suits for dissolution of marriage by women married under Muslim Law and to remove doubts as to the effect of the renunciation of Islam by a married Muslim woman on her marriage tie: it is hereby enacted as follows:--
1. Short title and extentL1) this Act may be called the Dissolution of all Marriages Act, 1939.
(a) It extends to all the Provinces and the Capital of the Federation.
2. Grounds for decree for dissolution of marriage: A woman married under Muslim Law shall be entitled to obtain a decree for the dissolution of her marriage on any one of more of the following grounds, namely:--
(i) that the whereabouts of the husband have no been known for a period of four years;
(ii) that the husband has neglected of has failed to provide for her maintenance for a period of two years;
(ii-1) that the husband has taken an additional wife in the contravention of the provision of the Muslim Family Laws Ordinance, 1961;
(ii) that the husband has been sentenced to imprisonment for a period of seven years o r upwards.
KNOW THY RIGHTS
A letter to the Editor
[“the Muslim” Islamabad, July 26, 1980]
Thank you for your editorial on the “Rights of Women” and for your championing the cause of women emancipation so correctly and forcefully. We need this support badly today in this unhappy country of ours.
Miss Gulzar Bano, leader of Pakistan delegation to Copenhagen has correctly pointed out “the lack of consciousness and knowledge of their r own rights by women of Pakistan.” I have witnessed personally, almost for the last 20 years, even since the Muslim Family Laws were introduced, the utter ignorance of educated girls about this great stride taken in principle in recognition of their rights. They do not have a clue as to what it is about they sign the nikah forms without so much as reading it. they do not even that their signature against clause 18 gives them the right to divorce the husband. No wonder “some one” at the nikah ceremony scratches out the clause without so much as taking the permission of the bride. Many suffer when marriage fails to work out, and all that one can is in such a situation is that they deserve to suffer. Ignorance of ones rights is no excuse for forgiveness.
Again you have very well said that “Pakistan falls far behind in fulfilling privileged provided to women by our religion.” Indeed we are being denied all to what is provided by our religion! Even Muslims Family Laws, a small though a fundamental stop taken to fulfill Quranic order is constantly threatened. In such circumstances I do now know how we can proclaim to the world that we stand for equality of the sexes. Are the women of Pakistan aware of the danger? Are they prepared to fight for their rights against the relentless forces of the “New Dark Ages”?
It is an obvious truth as emphasized by you that short of the difference in sex for which nature is responsible all discrimination must be obliterated. After all sex difference is purely biological, and is meant to perpetuate the human specie. It is a serious role not to be prostituted and dehumanized. In this context omen must be told that are not created as a play thing for men. They are not toys and dolls. They are human beings enjoying all human rights as a matter of right. They must not allow themselves to be used as sex symbols. The biblical theory of Adam and Eve that denigrates women must be analyzed, exposed and rejected.
All this can be achieved by launching a campaigning, as rightly suggested by you, centered on “know thy rights”. This campaign will go a long way to make a womanish exhibitionism and flaunt her sex around, instead of the ‘chadar’, donning of which will lead to the perversion rather than to moral evolution of men and women.
Miss Shamsa Sani, Lahore
(2) for the removal of doubts, it is hereby declared that the provision of the Arbitration Act, 1940 the Code of Civil Procedure, 1908 and any other law regulating the procedure of Courts shall not apply to any Arbitration Council.
2. Succession: in the event of the death of any son or daughter of the propitious before the opening of succession, the children of such son or daughter , if any, living at the time the succession opens, such per stripes receive a share equivalent to the share which such son or daughter, as the case may be, would have received, if alive.1
3. Registration of marriages: (1) Every marriage solemnized under Muslim Law shall be registered in accordance with the provision of this Ordinance.
(2) for the purpose of registration of marriages under this ordinance, the union council shall grant license to one or more persons, to be called Nikah Registrars, but in no case shall more than on Nikah Registrar be licenses for any one ward.
(3)Every marriage not solemnized by the Nikah Registrar shall, for the purpose of registration under this Ordinance, be reported to him by the person who has solemnized such marriage.
(4)Whoever contravenes the provisions of subsection (3) shall be punishable with simple imprisonment for a term which may extend to three months, or with fine which may extend to one thousand rupees, or with both.
(5)The form of mikahnama, the registers to be maintained by Nikah Registrars, the records to be preserved by Union Councils, the manner in which marriages shall be registered and copied of nikhmnama shall be supplied to the parties and the fess to be charged thereof, shall be such as may be prescribed.
(6)Any person may, on payment of the prescribed fee, if any, inspect at the office of the Union Council the record preserved under sub-section (5), or obtain a copy of any entry therein.
4. Polygamy: (1) No man, during the subsistence of an existing marriage, shall, except with the previous permission in writing of the Arbitration Council, contract another marriage, nor shall any such marriage contracted without such permission be registered under this Ordinance.
(2) An application for permission under sub-section.
(1) shall be submitted to the Chairman in the prescribed manner, together with the prescribed fee, and shall state the reasons for proposed marriage, and whether the consent of the existing wife or wives has been obtained thereto.
(2)the receipt of the application under sub-section
(3) the Chairman shall ask the applicant and his existing wife or wives each onto nominate a representative, and the Arbitration council so contributed may, if satisfied that the proposed marriage is necessary and just, grant, subject to such conditions, if any as my be deemed fit, their permission applied for.
(4)decided the application the Arbitration Council shall record its reasons for the decision, and any party may, in the prescribed manner, with in the prescribed period, and on the payment of the prescribed fee, prefer an application for revision, in the case of West Pakistan, to the Sub-Divisional Officer concerned and this decision shall be final and shall not be called in question in any Court.
(1) Any man who contracts another marriage without permission of the Arbitration Council shall—
(a) pay immediately the entire amount of the dower, whether prompt if deferred, due to the existing wife or wives, which amount if not so paid, shall be recoverable as arrears of land revenue; and
(b) on conviction upon complaint be punishable with simple imprisonment which may extend to one year, or with fine which may extend to five thousand rupees, or with both.1
(2) Talaq:
(1) Any man who wished to divorce his wife shall, as soon as may be, after the pronouncement of talaq in any form whatsoever, give the Chairman notice in writing of his having done so, and shall supply a copy thereof to the wife.
(2) whoever contravenes the provision of sub-section (1) shall be punishable with simply imprisonment for a term which may extend to one year or with fine which may extend to five thousand rupees or with both.
(3) Save as provided in subsection (5), a talaq unless revoked earlier expressly or otherwise, shall not be effective until the expiration of ninety days from the day on which notice under sub-section (1) is delivered to the Chairman.
(4) Within thirty days of the receipt of notice under sub-section (1), the Chairman shall constitute an Arbitration council for the purpose of bringing about a reconciliation between the parties and the Arbitration Council shall take all steps necessary t bring about such reconciliation.
(5) If the wife be pregnant at the time the talaq is pronounced, talaq shall not be effective until the period mentioned in the sib-section (3) or the pregnancy, whichever be later, ends.
(6) Nothing shall debar a wife whose marriage has been terminate by talaq effective under this section from re-marrying the same husband without an intervening marriage with a third person, unless such termination is for the third time to effective.
6. Dissolution of marriage otherwise than by talaq: Where the right to divorce has been duly delegated to the wife and she wishes to exercise that right, or where any of the parties to a marriage wishes to dissolve the marriage otherwise than by talaq the provisions of Section 7 shall, mutates mutandis and so far as applicable, apply.
1. Maintenance: (1) If any husband fails to maintain his wife adequately, or where there are more wives that one, fails to maintain them equitably, the wife or all or any of the wives may, in addition to seeking any other legal remedy available, apply to the chairman who shall constitute an Arbitration council to determine the matter and the Arbitration Council may issue a certificate specifying the amount which shall be paid as maintenance by the husband.
2. Dower: where no details about the mode of payment are specified in the mikahnama, or the marriage contract, the entire amount of the dower shall be presumed to be payable on demand.
9.Amendment of child Marriage Restraint Act, 1929 : In the Child Marriage Restraint Act, 1929 –Minimum age for marriage both for boys and girls
(1) in section 2,--
(a) in clause (a), for the word “fourteen” the word “sixteen” shall be substituted;
(2) in Section 4, for the words “twenty-one” the word “eighteen” shall be substituted.
1 P L D 1968 Lh. 520.
1 P L D 1971 Kar. 139.
THE DISSOLUTION OF MUSLIM MARRIAGE ACT
(VIII OF 1939)
[ An Act to consolidate and clarify the provisions of the Muslim Law relating to suits for dissolution of marriage by women married under Muslim Law and to remove doubts as to the effect of the renunciation of Islam by a married Muslim woman on her marriage tie.]
whereas to is expedient to consolidate and clarify the provisions to Muslim Law relating to suits for dissolution of marriage by women married under Muslim Law and to remove doubts as to the effect of the renunciation of Islam by a married Muslim woman on her marriage tie: it is hereby enacted as follows:--
1. Short title and extentL1) this Act may be called the Dissolution of all Marriages Act, 1939.
(a) It extends to all the Provinces and the Capital of the Federation.
2. Grounds for decree for dissolution of marriage: A woman married under Muslim Law shall be entitled to obtain a decree for the dissolution of her marriage on any one of more of the following grounds, namely:--
(i) that the whereabouts of the husband have no been known for a period of four years;
(ii) that the husband has neglected of has failed to provide for her maintenance for a period of two years;
(ii-1) that the husband has taken an additional wife in the contravention of the provision of the Muslim Family Laws Ordinance, 1961;
(ii) that the husband has been sentenced to imprisonment for a period of seven years o r upwards.
KNOW THY RIGHTS
A letter to the Editor
[“the Muslim” Islamabad, July 26, 1980]
Thank you for your editorial on the “Rights of Women” and for your championing the cause of women emancipation so correctly and forcefully. We need this support badly today in this unhappy country of ours.
Miss Gulzar Bano, leader of Pakistan delegation to Copenhagen has correctly pointed out “the lack of consciousness and knowledge of their r own rights by women of Pakistan.” I have witnessed personally, almost for the last 20 years, even since the Muslim Family Laws were introduced, the utter ignorance of educated girls about this great stride taken in principle in recognition of their rights. They do not have a clue as to what it is about they sign the nikah forms without so much as reading it. they do not even that their signature against clause 18 gives them the right to divorce the husband. No wonder “some one” at the nikah ceremony scratches out the clause without so much as taking the permission of the bride. Many suffer when marriage fails to work out, and all that one can is in such a situation is that they deserve to suffer. Ignorance of ones rights is no excuse for forgiveness.
Again you have very well said that “Pakistan falls far behind in fulfilling privileged provided to women by our religion.” Indeed we are being denied all to what is provided by our religion! Even Muslims Family Laws, a small though a fundamental stop taken to fulfill Quranic order is constantly threatened. In such circumstances I do now know how we can proclaim to the world that we stand for equality of the sexes. Are the women of Pakistan aware of the danger? Are they prepared to fight for their rights against the relentless forces of the “New Dark Ages”?
It is an obvious truth as emphasized by you that short of the difference in sex for which nature is responsible all discrimination must be obliterated. After all sex difference is purely biological, and is meant to perpetuate the human specie. It is a serious role not to be prostituted and dehumanized. In this context omen must be told that are not created as a play thing for men. They are not toys and dolls. They are human beings enjoying all human rights as a matter of right. They must not allow themselves to be used as sex symbols. The biblical theory of Adam and Eve that denigrates women must be analyzed, exposed and rejected.
All this can be achieved by launching a campaigning, as rightly suggested by you, centered on “know thy rights”. This campaign will go a long way to make a womanish exhibitionism and flaunt her sex around, instead of the ‘chadar’, donning of which will lead to the perversion rather than to moral evolution of men and women.
Miss Shamsa Sani, Lahore
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