A shining example

BY N I K H A T S AT T A R | 12/12/2016 12:00:00 AM

THE Quran says: `Muhammad is not the father of any of your men, but (he is) the
Messenger of Allah, and the Seal of the Prophets: and Allah has full knowledge of all
things` (33:40).

The Prophet (PBUH) received the Quran over a period of 23 years and communicated
the same to his people amidst oppression and tyranny. His companions bore physical
and emotional brutalities and were forced out of their homes in Makkah to migrate to
Madina. Here, upon receiving instructions from God, the Prophet fought several
battles with the Quraysh, finally returning to Makkah to perform Haj at the same
Kaaba from which he and his companions had been banished.

His leadership qualities during times of war and peace were extraordinary. He is
proclaimed as one of the greatest strategists and has influenced the lives of countless
people all over the world. For military and public decisions, he always consulted his
companions and took their advice based on consensus.

Unlike other prophets, including Jesus and Moses, details of his personal life are
relatively better known. His words and actions have been transmitted through gener
ations of Muslims, documented by muhaddithin and compiled in books of ahadith.

When asked about what the Prophet was like, Hazrat Ayesha said that he was the
Quran personified.

The Quran says: `...For Allah hath indeed sent down to you a Message, a Messenger,
who rehearses to you the Signs of Allah containing clear explanations, that he may
lead forth those who believe and do righteous deeds from the depths of Darkness into
Light. ...` (65:10-11). The Quran, in fact, is the truest biography of the Prophet.

Among Muslims and objective non-Muslims, there is no argument on what he stood

for: truth, integrity and the rights of the weak and oppressed. French writer Alphonse
de Lamartine said: `As regards all standards by which human greatness may be
measured, we may well ask, is there any man greater than he?` According to author
Reverend Bosworth Smith, `...He was Caesar and Pope in one; but he was Pope
without the Pope`s pretensions and Caesar without the legions of Caesar.

Without a standing army, without a bodyguard, without a palace, without a fixed

revenue, if ever any man had the right to say that he ruled by a right Divine, it was
Mohammad; for he had all the power without its instruments and without its
supports`.

But it is American writer Washington Irving who describes his person best: `Hewas
sober and abstemious in his diet, and a rigorous observer of fasts. He treated friends
and strangers, the rich and poor, the powerful and the weak, with equity, and was
beloved by the common people for the af f ability with which he received them, and
listened to their complaints ... in the time of his greatest power he maintained the
same simplicity of manners and appearance as in the days of his adversity. ... he was
displeased if, on entering a room, any unusual testimonial of respect were shown to
him.

Karen Armstrong describes him as a man of mercy and a reformer.

The Prophet was born on a Monday, which is why he fasted on this day. He treated
women and men equally. He spent much of his time either in prayer or listening to
and advising others. He loved children and helped his wives in housework. As it is
reported in ahadith, `He used to keep himself busy serving his f amily and when it
was the time for prayer he would go for it` (Bukhari).

In every walk of life and in every rolewhich he played as leader, husband, father,
relative, friend his example is the best example. He married, had a family and lived
and worked as a trader among hispeople. He faced personal problems, poverty,
hunger and the harshest of conditions.

He treated his enemies with great patience, showed them mercy and ensured that
prisoners of war were taken care of. He instructed people to be kind to all living
beings and use resources wisely. His wisdom was second to none.

Muslims around the world love the Prophet and considerhissunnah as binding upon
them. They need to ponder whether this desire to emulate him should be reflected in
honesty, kindness and compassion, or in processions, rhetorical speeches and slogans.
Indeed, would our Prophet not be displeased were he to know that our legislators had
decided to travel on state expense to Madina for his birthday celebrations, and
simultaneously given themselves a hefty pay raise, while poor labourers toil for years
to make ends meet? The personal legacy of the Prophet selflessness, simplicity and
love of fellow beings has been forgotten amidst hypocrisy in the race for power and
wealth. The writer is a freelance contributor with an interest in religion.
Accountable rule
NIKHAT SATTAR PUBLISHED Jul 01, 2016 01:29am

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THE Objectives Resolution passed in 1949 by the Constituent Assembly of Pakistan made Islam the
religion of the Pakistani state. Further, it is mandatory for all governments to pass laws that are not
repugnant to religious injunctions. This has been a cause of much debate and, probably, of the
increasing power of religious groups who bring people out on the streets any time they figure that their
version of Sharia has been violated.

Few recognise that states do not possess religions and there is no shared understanding of the Sharia among
any two Muslims, let alone the diverse sects in the country.

As scholars argue about beards and hijabs, polygamy and slavery and domestic violence, little attention is paid
to the level of accountability each member of society has towards the people she or he serves. Everyone has
rights and obligations that must be fulfilled if basic Islamic values are to be followed. Without this, no number
of religious rituals can be accepted by God.

Above all, rulers who have been given the responsibility to look after the socioeconomic development of a
nation carry the responsibility of the greatest accountability to the people they serve.

The Quran considers corruption one of the worst abuses against society.

As stated in the Quran: And O My people, give full measure and weight in justice and do not deprive the
people of their due and do not commit abuse on the earth, spreading corruption (11:85).

The Quran considers corruption and wrongdoing to be one of the worst abuses against society. The higher the
status of the person committing such actions, the more severe the accountability. There are rulers who have
justified almost every benefit they accrue either because of their position or because of what they consider their
personal creativity. Islam encourages development of personal wealth, they claim. If they are rich and
prosperous, their religion and God gives them blessings. What they fail to realise is that the Quran warns
against the hoarding of wealth, especially if other people are suffering from poverty, lack of education and
basic facilities.

Hazrat Sulaiman, one of the greatest kings of all time, had control over a vast empire. His wealth and power
spread over a vast area, but his people enjoyed the benefits of this development. A ruler who enjoys the best of
comfort and luxury while the people he is supposed to be governing suffer hunger, death and oppression will
have much to answer for in the court of God.
As stated in the hadith: Any man whom Allah has given the authority of ruling some people and he does not
look after them in an honest manner, will never feel even the smell of Paradise (Sahih Muslim Volume 9,
Book 89, Number 264).

One of the best Muslim rulers was the second caliph of Islam, Hazrat Umar, who set in place a system of
governance that forms the basis of what we call good governance today. He established a special department
for the investigation of complaints against government officials. Complaints could be made against any of his
officers without fear of repercussions, and nepotism and bribery were unknown.

None of his officials were allowed to benefit from any business dealings whilst being in a position of power.
They were eligible only for their salaries. A governor, Al Harith ibn Kab ibn Wahb, was found to have extra
money beyond his salary and Umar inquired about this. Al Harith replied that he had some money which he
used for trading. Hazrat Umar said: By Allah, we did not send you to engage in trade! and took away the
profits from him.

Hazrat Umar walked the streets of Madina to see if any of his people were in need. One night, he found a
woman boiling water with stones in a pan, hoping that her hungry children would be lulled into thinking that
food would be ready soon and fall asleep. Not knowing that the man inquiring after their welfare was their
emir, she complained bitterly about him.

He returned on foot, carrying bags of grain on his own back, refusing to pass on the burden to his companion.
He vowed to feel the weight for being negligent towards his people. Compare this to the responses of our
governments to the deaths of children in Thar.

People who have authority in a state are either the government officials or religious scholars who can move
people for or against any situation. If these two are upright, so will be the people; if they are corrupt, the whole
society will be corrupt. We have only to look at ourselves and around us to observe the contamination of our
collective and individual souls which we justify by saying that our leaders are doing the same. If we are not to
be damned, we must do something about this collectively.

The writer is a freelance contributor with an interest in religion.

Islamic morals
NIKHAT SATTAR PUBLISHED Mar 11, 2016 01:13am

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A RECENTLY passed bill by the Punjab Assembly to curb the prevalent violence against women drew
an immediate and venomous response from many religious quarters. A well-known political figure
ridiculed the men who passed it. Another hurled virulent abuse at the woman who made a documentary
against honour killing and a woman MPA who dared to engage him in debate.

While these individuals are known for their obscurant views, there are several other so-called ulema that
operate in a similar style.

In acting thus, people not only display their lack of understanding about Islamic principles and divine guidance
on specific issues, they also break all rules of morality which form the core of Islam and the Quran. Morality,
or the difference between good and bad, is ingrained within human nature and provides guidance for our
conduct towards God and creation. Good manners and good behaviour are frequently emphasised both in the
Quran and Hadith. In the Quran, God warns against calling others names and ridiculing them.

The Prophet (PBUH) apparently said: The most perfect man in his faith among the believers is the one whose
behaviour is the most excellent; and the best of you are those who are the best to their wives.

Good behaviour is emphasised in the Quran and hadith.

When differing with any opinion, it is the responsibility of others to present their case in a polite and logical
manner, stating arguments based on rationale and logic. To make fun of and to call others names is most
offensive to God and the Prophet.

Even when others are rude or offensive, as the Quraysh were to the Prophet and his companions, God has
instructed Muslims to keep silent and walk away. Those who do not have manners and indulge in sarcasm and
name-calling are those with little knowledge or desire for the truth and it is best to avoid them.

Lack of civility and good manners in our society is rampant and this is partly due to the lack of education and
training, and also to the examples set by religious figures, politicians and other celebrities. When common
people focus their attention on what religious leaders say and do, a blind following is the result. If our role
models become those who preach hatred against women, minorities and people with different views and who
incite superficial emotions based on irrationality, we will become crude, callous, disrespectful, intolerant and
be left with little dignity.

Indeed, God has said clearly that had He wished He would have created everyone in the same mode and there
would have been no difference between nations. Yet He chose to create diverse people so that they would
observe, reflect and communicate with each other.

For example, as noted in the Quran: O mankind! We created you from male and female and made you into
nations and tribes, that ye may know each other (not that you may despise each other). ... (49:13).

The Quran is explicit in its rejection of rituals and formal show of religious practices, which, unfortunately, is
what is left in most Muslim societies. Rather, it calls for God-consciousness through purification of the inner
self through good deeds (maruf) and deterrence from bad (munkar). Verse 2:177 is explained by Yousuf Ali,
the well-known exegete, thus: Muslims should be sincere in their devotion, and should be charitable, decent
citizens and support social organisation. However much a person may publicly declare her/his Muslim
credentials, love for the Prophet and respect for the Quran, this may mean nothing if the tenets of morals
(akhlaq) are not understood and followed.
An additional and serious disservice by such people is the fact that they are assumed to embody Islam and
cause people, including both Muslims and non-Muslims, to turn away from Islam. If Muslims who call
themselves scholars exhibit such lack of ethics and morality, this is taken to mean that the religion itself is at
fault. This creates distance from guidance, which would have otherwise brought enlightenment and peace to
lives.

This is one of the main reasons why opinions about Islam have been so distorted and Muslims targeted for
their beliefs and practices. Most base these beliefs in distorted speeches, communicated to them through
misogynist, racist and arrogant interpretations, and this leads to stereotyping and prejudice against Islam.

It is one of the greatest ironies that the most egalitarian, non-racist, gender- and poor-friendly and just faith is
viewed as a repressive, intolerant and dogma-intensive one. It offers its warmth to non-Muslims, yet extremists
indulge in faith-based violence; it gives women an equal status, yet it is made a tool for keeping them
subjugated; it offers the best welfare state policies, yet the poor Muslim suffers the most.

Abuse and clumsy jokes may win some popularity, but a poor return in the Hereafter.

The writer is a freelance contributor with an interest in religion.

Moral agency
NIKHAT SATTAR PUBLISHED Nov 06, 2015 01:28am

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WHEN God made humankind, He infused basic morality within mans nafs (soul), so that he could
distinguish between right and wrong (khair and shar) in this world. It is this innate morality which is
kindled within us if we get pangs of conscience when committing or witnessing crimes. If we suppress
our inner voices and keep committing wrongs, our conscience begins to harden and becomes weak.

The Prophet (PBUH) has said: I have been assigned prophethood to bring the ultimate of morals to you, and
the best among you are those whose morals are better than others (Bukhari). Indeed, it is the desire in man to
improve and correct himself which tells him that good shall yield good and evil shall result in evil. Hence, he
must try and do his utmost to move towards what the principles of morality, goodness and spiritual purification
call for, despite temptations that lead him astray.

The Quran speaks of three key principles of moral consciousness which humans should follow, and three
which they should avoid. Indeed, Allah orders justice and good conduct and giving to relatives and forbids
immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded (16:90).

Here, justice (adl) encompasses the widest form of giving what is anothers rightful due, without any
discrimination whatsoever, even if it means provision of justice to ones enemy against benefit to ones own
family. In Gods eyes, justice must be ensured at all costs. This is the concept of an ever-evolving system of
social justice that is enshrined within rights and obligations of humans upon each other. Muslims must speak
the truth, wherever they are, and howsoever they may be affected.

In Gods eyes, justice must be ensured at all costs.

Good conduct (ahsan) is the performing of good deeds by going out of ones way in terms of kindness,
sympathy and compassion. It is the formation of ties of love, generosity and empathy that enables us to
understand anothers plight without explanation, and to help and support without being asked. It is the feeling
that requires no gratitude and that humbles us before God and inspires us to thank Him profusely.

Spending (infaq) in support of relatives as well as neighbours, friends, travellers and wayfarers, and even
strangers, is the third principle. Our wealth in this world is owned by God, and we are but mere custodians.
While we have the permission to use this wealth for ourselves and our families to a reasonable extent without
being spendthrifts, we are required to spend a sizeable portion on others who may require it for their needs and
not possess as much. This spending must not be in the form of doling out with a sense of superiority, but with a
spirit such that the left hand would not know what the right is giving (Bukhari; Muslim).

Human beings are warned not to indulge in three sins, which are opposite to the principles cited above and will
undo all good deeds. The first are immoral (fhasha) acts of adultery, rape and others in the same group. Such
actions are immoral because they are in response to base desires of man, violating another human being and
taking himself away from the purification of soul and body, and spreading vice in society. They prevent man
from devoting time and attention to God and His blessings, and entice him to waste his potential of doing
good.

The second sin is an overarching group of evil (munkar) opposite to good (maruf). Evil activities are so
well-known that these do not need to be defined. They are immediately understood to be so by mans nature.
These are actions taken to rob another of his rights, property, honour or life, and to wound him. Wounding
feelings of others by word or action and not meeting promises or commitments would fall in this group.
Weighing less and charging more, adulteration and all types of fraud and embezzlement are included.

The third sin is rebellion (baghi) against established rules and laws. This would cover abuse of authority and
resources, nepotism and corruption to the detriment of society. Of particular seriousness is the snatching of the
rights of orphans and the weak. Rebellion against the state falls under the same crime.

Adhering to and promotion of moral values in society is intrinsic to Islam and the home is the basic unit of
society. This is the place where Muslims should be able to demonstrate their adherence to Islamic values:
through love; kindness; forgiveness and forbearance and mutual support to parents, siblings, spouses and
children. Unfortunately, this is also where the failures are most visible, with obviously damaging
consequences.

It would be worth measuring our individual selves against these criteria to identify the reasons for our
collective failures. Are we fulfilling our moral agency?

The writer is a freelance contributor with an interest in religion.

A fresh narrative
NIKHAT SATTAR PUBLISHED Jun 19, 2015 02:02am
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MILITANT groups, including the Taliban and the Islamic State, have unleashed unspeakable terror in
the world. Yet they also attract Muslims in large numbers, driven by a desire to establish what they
believe is Islams supremacy and global power. This, to them, is the right of Islam that others have
usurped.

They also believe that Islam gives them the right to enforce their understanding of the Sharia on everyone, and
carry out punishments which they consider to be divine instructions. They view democracy as anti-Islam and a
Western concept. Not only do they believe that polytheism, blasphemy, apostasy and adultery deserve capital
punishment, they also demand that non-Muslims either convert to Islam, pay the jizya, or face death.

Combine these factors with strong hatred against other sects and lack of intellect-based debate on religious
issues, and you have the fearsome environment that prevails, including in todays Pakistan. The narrative of the
militants has extensive support, underscored by the fact that few among the so-called ulema have denounced it,
or produced a counter-narrative. In fact, according to Javed Ahmed Ghamidi, the renowned exegete and
scholar, all of them seem to agree with this ideology: they differ only with the strategy that has been adopted.

When Ghamidi wrote a counter-narrative to that of the Taliban, there was a flood of criticism from religious
quarters. Using extensive analysis and reasoning based on Quranic verses and authentic ahadith, he shows that
all of the above are completely wrong interpretations of Islamic teachings. Specific verses meant for specific
times and conditions are often taken out of context to validate political interests.

Muslims should pay attention to internal reform.

God does not instruct Muslims to wage war at any time in order to rule the world. Jihad cannot be waged by
non-state actors. There are strict conditions that must be followed. God does not require Islams global power.
According to scholars like Ghamidi, it was only the Arabian peninsula that was designated for Muslim rule.
They believe the spread of Islam, during the time when the Prophet (PBUH) was alive, was ordained on the
basis that the Prophet had initially provided conclusive truth to all nations of the world. It is only during the
lifetime of prophets that when their people consistently refuse to accept divine guidance God vanquishes
them, either through divine punishment or at the hands of believers.

When prophethood ended with Prophet Muhammad (PBUH), such punishments, too, ended. Forced
conversions are not allowed, and jizya is no longer valid. There is no coercion in Islam. Everyone, regardless
of religious or tribal affiliation, has an equal status and should get equal justice.

Muslims have reached such low levels of reasoning, ethics and morality today because of their own misdeeds
and failure to follow Quranic guidance. They did not develop expertise in the sciences, nor did they ponder
over the systems of the universe; they used the Quran merely as a book to be revered but not reflected upon
and discussed freely, and they developed a complete disregard for moral training that is the real spirit of Islam.
They allowed clerics to control their minds and emotions. They are responsible for their downfall and, instead
of plunging the world into chaos by fighting endless wars, they should pay attention to internal reform.

Ghamidi has also been criticised for his take on an Islamic state vs an Islamic government. The Objectives
Resolution of 1949, made a part of the 1973 Constitution, resulted in the state being given a religious identity,
relegating minorities to second-rate status. A modern state can be a monarchy, autocracy or democracy. If the
majority has declared a state to be Christian, Hindu or Muslim, this is unacceptable to Islamic justice.

Islam requires governance by the majority. If Muslims are elected, they have the right to govern, provided true
democratic principles are followed. This is indeed what the Quaid had envisaged, with everyone having equal
rights. The majority has no power to own the state. It is the collective including non-Muslims to whom
Pakistan belongs.

The role of the ulema is to educate and communicate, not to implement Sharia by force. Islam will be manifest
only through the peoples behaviour as they absorb its essence. In an Islamic democratic state, people would
have the right to full information and freedom of expression; leaders would be chosen freely, and not on the
basis of coercion, bribery and deception; representatives would be free from fear, greed or vested interests, and
the decisions of the majority would be implemented.

This is the narrative that requires attention from both government and civil society if we are to counter the
evils of extremism and rampant discrimination. Unfortunately, we have given the state the name of Islam, but
we are an un-Islamic society.

The writer is a freelance contributor with an interest in religion.

Mosque & seminary

NIKHAT SATTAR PUBLISHED Jan 30, 2015 02:29am

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

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

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

No longer are madressahs the centres of thought and reflection.

Both men and women prayed in mosques daily, the Prophet (PBUH) gave sermons, and later on, religious
scholars talked about religious and social issues. Strangers to the town were taken to the mosque to be looked
after; the afflicted found solace and peace there; and community life thrived around the mosque. All Muslims
were welcome, and non-Muslims were allowed, provided they adhered to the norms of respect and dignity. The
wise, the thinkers and those who were known to take interest in public affairs were to be found in mosques.
The followers of Islam worshipped where peace dominated.

The madressah began with the basic Quranic injunction Iqra, (read), and when the Prophet said it is
incumbent upon all Muslims to gain knowledge he was paraphrasing Gods guidance. Initially, there was the
maktab, associated with a mosque, where children were taught Arabic, basic mathematics and Islamic law.
This then evolved into the madressah, which had an extensive curriculum of religion, arts and the sciences.

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

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

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

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

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

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

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

The writer is a freelance contributor with an interest in religion.

Raising children
NIKHAT SATTAR PUBLISHED Oct 24, 2014 02:09am

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AS society loses its ethical and moral foundations, the younger generations seem to be growing up in a
vacuum. Yet, almost every Muslim house spends so much time and effort to teach the Quran, by rote,
and the salat, to its children. If only these rituals could be accompanied with the core teachings of Islam
we might stand a chance of raising better human beings.

Raising children properly is a sacred obligation for Muslims, but one that is sadly neglected by most. Islam
considers children given to parents in trust, to be cared for physically, intellectually and spiritually. Parents
must cater to their development needs in each of these three ways, regardless of whether the child is a girl or a
boy. The Prophet (PBUH) has said; Fear Allah and treat your children fairly (Bukhari, 2447; Muslim, 1623).

Both sons and daughters must have the opportunity to be nourished well, given a good education, and exposed
to an environment in which they can find and develop their creative niche. This also means that Muslim
children should be taught Arabic so that they understand the Quran and the salat, and both worldly and
religious education should proceed in parallel. They should be encouraged to ask questions, be curious and
exposed to reasoning and logical ways of thinking so that they can understand their faith better.

Morals should be ingrained in a childs personality.

Islamic morals and ethics should be ingrained in a childs personality. The root of this lies in love, forbearance,
politeness and caring for others. A child who is a true Muslim is the greatest blessing God can bestow upon
one, both in this and the world hereafter. The Quran tells us of the spontaneous gratitude of Abraham, when he
and his wife were granted children in old age; Praise to Allah, who has granted to me in old age Ishmael and
Isaac. Indeed, my Lord is the Hearer of supplication (14:39).
The Quran entails Muslims to take great care of their children, wisely and with caution. It says; Your wealth
and your children are but a trial, and Allah has with Him a great reward (64:15).

Children should grow up to understand their obligations, and the rights they must fulfil towards God, and
towards their fellow human beings. The first is accomplished by a proper understanding and implementation of
ibadaat, or worship of the one God, and the second through being respectful, caring, kind and supportive to
parents, relatives, the elderly, the poor, travellers, orphans, the disadvantaged and all those who may be in need
of help.

The first comes under huquq Allah, and the second is the huququl ibad. On the Day of Judgment, we will all be
questioned on our performance against meeting our obligations in these areas, and how well we were able to
train our children in the same.

Muslim children should be taught to differentiate between Islam, and the wrong concepts and practices of
some Muslims. They are too easily led to believe in people such as caliph Baghdadi and organisations such as
the so-called Islamic State and Taliban. A society that sees no contradiction in praying five times a day, and
supporting killing of Muslims and non-Muslims in the name of Islam raises generations as fodder for militant
armies.

Children must be taught the necessary skills to earn their livelihoods through halal means. They must know
what is forbidden, why and what is acceptable. It is not enough to ask them to accept. It is important to explain
the reasons and let them arrive at their own conclusions.

Muslim children should be exposed to Muslim role models. They should read authentic biographies of the
Prophet, as well as those of the Companions and other Muslim personalities, scholars and scientists. They
should read about other prophets Jesus, Moses, Noah, Solomon, David, Joseph, Lut, amongst others
mentioned in the Quran.

Children react to their environment very quickly. If they live with noise, anger and intolerance, they will
develop these traits more quickly than adults. Parents must ensure that children are provided an anger- and
violence-free environment, a loving atmosphere, where mistakes can be talked about but not punished.
However, controlled discipline is also necessary.

The mother and father should be seen to be a united duo to the children, and be loving and affectionate. The
Prophet was known for his love towards children. Once he kissed his grandson while Al-Aqra ibn Habis Al-
Tamim was sitting with him. Al-Aqra said, I have 10 children and have never kissed them. The Prophet said,
Whoever is not merciful to others will not be treated mercifully (Bukhari). He often shortened prayers
whenever a child started crying (Bukhari).

When we die, no one can come to our rescue, except the prayers of a child who is pious and God-fearing.

The writer is a freelance contributor with an interest in religion.

Financial duties
NIKHAT SATTAR UPDATED Sep 12, 2014 05:40am

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The writer is a freelance contributor with an interest in religion.
THE global economy thrives on capitalism. The emphasis is on reducing the cost of production and
maximising profits, resulting in accumulation of wealth on one side, and exploitation on the other.

Financial institutions grow as they lend to borrowers who pay heavy interest. The result is growing poverty, as
world resources are consumed by the minority, and the cost of degradation is borne by the poor. On the other
hand, the state-controlled economy is restrictive.

Also read: Promoting Islamic finance

Islam brought a system of cumulative financial responsibility based on a unique understanding of

custodianship of resources, equity and interdependence among human beings. Everything in the universe
belongs to God. But if we can never own anything and must eventually return to Him, how can we lay claim
to wealth that we only appear to accumulate in this world?

According to Javed Ahmed Ghamidi, the diversity of human beings on earth has necessitated that each one of
us be dependent on the other for skills we may lack, but that are essential for the smooth running of our lives.
We are given a particular role according to our mental, physical and emotional abilities. We could be scientists
or teachers, or tasked with sweeping rooms or the streets.

Wrongdoing in trade is severely admonished in Islam.

We may not be aware of this, but our lives depend on how well the others perform their work. We are thus
bound to each other by ties that go beyond blood and clan.

God has also allocated to some of us more wealth and resources than others, not because we are better, but so
that each group may be of use to the other, and so that He may test us in our willingness to share, use wisely
and redistribute what we have been given in excess.

The seemingly inequitable distribution of wealth and our interdependence are entwined and must be
understood so that we may purify our wealth and prove ourselves worthy in this life. This is a trial from God.

Financial responsibilities of the state and the individual have thus been clearly laid out. Muslims must pay
zakat on assets and production. It is to be distributed to deserving relatives, the poor (Muslims or not), or to
causes as defined. If this is well-managed, an Islamic government must reorganise other taxes accordingly.
This issue requires careful deliberation by intelligent scholars.

All property that is not privately owned (through legitimate means) must become state property and be made
available to all for common use. This may include land, water, other natural resources and their use among
people may be decided by consultation between the latter and the state. This is necessary so that resources do
not remain restricted to a few, depriving others of their benefits.
Muslims are strictly forbidden to usurp wealth or property that belongs to others. Immoral or unethical means
in financial transactions include corruption, bribery, fraud, cheating and lying, gambling, taking interest, false
advertisements, adulteration, black marketing, hoarding, speculation and all small and big actions that are
considered ethically wrong.

Wrongdoings in trade include the practice of weighing less and charging more. This is severely admonished in
the Quran (83:1-6). Such actions may render all prayers, fasting, Haj and zakat irrelevant in the eyes of God.
God forgives sins committed against Himself; He does not forgive those that man commits against fellow
human beings.

Financial transactions must be accompanied by documentary evidence (2:282-283). Verbal dealings can be
exploited and may not be honoured, hence are discouraged.

Loans must be given without interest, businesses should operate on a profit-and-loss basis and the borrower
must make every effort to pay back the loan. So important is returning a loan that the borrower cannot go for
Haj if he is indebted. If he dies while indebted, the first action his inheritors must carry out is to pay off the
debt.

God requires Muslims to live within their means and not be spendthrifts. And give to the kinsman his due and
to the poor and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift (17:26).

And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a
spendthrift), so that you become blameworthy and in severe poverty (17:29).

A truly Islamic society demonstrating financial responsibility would have Muslims paying zakat into a baitul
maal, without fear of corruption, with the state responsible for the poor and for general welfare services.
People would live simply, giving away part of their excess wealth and the market would operate on principles
of fairness and justice with appropriate checks and balances in place.

The writer is a freelance contributor with an interest in religion.

Published in Dawn, September 12th, 2014

Ethics in Islam
NIKHAT SATTAR PUBLISHED May 23, 2014 05:45am

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WITH Western countries at the top of those considered most ethical, it is tempting to generalise and
claim that the best political and economic practices prevail in places that are affluent, secure and free
from conflict. A state in constant war, suffering from extreme poverty, military dictatorship and lack of
social and economic development will obviously curtail ethical values in the public domain, and may
begin to erode them even in the home.
The principles of ethics are often discussed with respect to gains and benefits to society at large. What is good
or bad is supposedly determined by the rule of the majority, with little attention given to the principles of
morality. Islamic ethics differ from the Western concept as these are derived from God, directly from the
Quran, and from the practices of the Holy Prophet (PBUH). It is therefore a set of beliefs and actions that is
divine and transcends the limitations of time, place and tradition.

Unlike the commonly held belief that man is evil by nature, Islam holds that man is born with a morally good
nature that responds to faith and ethical values. Over time, it may get corrupted due to temptations and mans
inability to exercise control over his desires. According to Islam, there is universal equality among mankind,
with the single exception of moral goodness and strength of character or taqwa.

For mans conduct to be ethical as per Islam, there are two conditions which must be fulfilled: his intention
must be good and his action must be according to what God has instructed. If either is corrupt, his behaviour is
unlikely to meet ethical standards. For example, if a wrong deed was done with good intentions that ultimately
produced a good outcome, it cannot be termed ethical. If the intentions were wrong to begin with, and the
outcome was accidentally good, there is no question of ethical behaviour. Good intentions and good deeds
must go hand in hand.

There are three very important and interrelated ways in which ethical principles in Islam differ from those that
are understood and practised in the West. The first is the concept of individual freedom and independence. In
Islam, ones freedom ends where anothers physical and moral space begins. Indeed, alongside freedom of
expression and liberty for individuals, society also has moral rights. Thus, how one individual behaves morally
must be guided by how that behaviour impinges upon and influences the behaviour of those around him.

The Quran is replete with clear messages about ethics.

Secondly, Islamic teachings expand outwards with the family as the unit of society, not the individual. Islam
believes in collectivism, not individualism. There is, therefore, no concept of being responsible for the self
alone.

And thirdly, ethical principles, by virtue of their divine source, are not determined by the vote of the majority.
If the majority in a society votes that speculation on the stock market is ethical, Islamic ethics will not accept
this decision.

Corruption and bribery may very well be the order of the day, and so could the consumption of drugs, and they
may be declared legal. But they could never be morally right in Islam. Obviously, this also points to the fact
that what may be the law in a country may not be necessarily ethical.

The Quran is replete with clear messages pertaining to ethics (akhlaq), the standards of behaviour that God
expects mankind to adopt because He has sent him to this world as His vicegerent. These cover all aspects of
truthfulness, honesty, kindness, integrity (that includes being consistent in word and deed), meeting
commitments and sincerity. The best example of ethics is in the life of the Prophet himself. When Hazrat Aisha
was once asked about the personality of her husband, she had replied: he was a reflection of the Quran itself.

Islamic ethics is a code of conduct that calls for mankind to undertake a continuous process of self-
purification, in thought, feelings and emotions (tazkya nafs); in social interactions through intentions and deeds
that benefit other human beings as well as other creations of God; in using the resources that God has given
him in a wise manner; and in bringing him closer to the ideal as described by the Prophet: the best amongst
you are those who are the owners of the best morality.

Why is the Muslim world, then, among the most corrupt and depraved, demonstrating all the sins that the
Quran has warned against? The answer lies perhaps in its collective failure to use intellect and reasoning, learn
from mistakes, ponder over the message of the Quran and abstain from living in the fantasies of past glory.

The writer is a freelance contributor with an interest in religion.

The true essence

NIKHAT SATTAR PUBLISHED Dec 06, 2013 07:43am

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BOTH individually and collectively, we are often troubled by the question of how
Muslim societies have developed into some of the most degraded and brutalised
societies in the world.

They wage war not only on others but on each other, kill and rape their own and
perpetrate horrendous crimes, ironically, in the name of Islam. They murder in the
name of a book, yet hold the reading of books an offence. They take lives, destroy
wealth and dishonour men, women and children with impunity, in the name of a
religion and the Holy Prophet (PBUH) who taught that tolerance, peace, mercy and
forgiveness were best loved by God.

They wave the Holy Quran to show they are doing all of this to protect Islam, and
they quote from the Sharia to prove they are justified. Even those who may not be
militants abide by a set of rules that at times defy justice and fairness. So-called
religious scholars offer rigid interpretations that differ from each other, and lay the
blame for all the woes befalling Muslims on American and Jewish conspiracies (as
well as on each other).

As this goes on, the world moves ahead, making quantum leaps in its knowledge and
control of material and natural sciences. No one bothers to remember that Muslim
scientists had laid the foundation of modern-day mathematics, physics and astronomy
through their reasoning and logic. What happened?
Somewhere along the way, Muslims lost the true message of Islam. The true message,
enshrined in repeated injunctions to believers in the Quran to observe and reflect, to
read and to listen, has been set aside in favour of blind beliefs, senseless actions and
baseless prejudices.

Where Islam taught forbearance, many Muslims developed grudges and enmity;
where it called for fairness and justice, Muslims became the epitome of oppression
and injustice against those they deemed of lower rank; where it asked for tolerance
and temperance, Muslims became consumed with bigotry and fanaticism, and where
Islam would spread its message through love and kindness, Muslims do it with hatred
and violence.

Many Muslims, indeed, have become the very antithesis of Islam. Today, a large
number of Muslims have interpreted the Quran and Sunnah using beliefs that appear
to justify many of the actions of the Taliban and people of their ilk around the globe.
These interpretations have caused much misery to millions, often leading many to
question the very basis of religion.

A few of the most damaging interpretations include: jihad means killing those that any
group of Muslims perceives to be enemies of Islam, and any individual or group can
take up arms against such a perceived enemy; women are only half as intelligent (and
of value) as men and their evidence is half that of a man; anyone who is accused of
saying or writing against Islam or the Prophet deserves death; anyone who leaves
Islam also deserves death; the punishment for adultery is stoning to death; all
education other than rote reading of the Quran is un-Islamic; all hadith are to be
believed and God wants Muslims to conquer and attain their past glory.

Some of these supposed injunctions were relevant for a certain group of people during
a certain period of time, some for a specific issue. Most unfortunately have been so
distorted and misunderstood outside of their wider context that they now form
part of the national laws of some countries, including Pakistan.

They are widely and openly used to justify the smallest or the most terrible of crimes,
and those who dare speak of even the possibility of revisiting their understanding and
implementation are immediately suspected of blasphemy and of being anti-Islam. As
one journalist put it, Pakistan is in a state of religious terrorism. It is not only non-
Muslims but thinking Muslims, too, who find the countrys air highly oppressive to
breathe.

For those of us who are Muslims still despite the efforts of some of our fellow
Muslims to turn us away from Islam, the recourse is to revert to the two true and basic
Islamic sources: the Quran and Sunnah. We need to read the Quran with
understanding of each verse, and with an aim to arrive at an answer to our questions.
As we reflect on the verses and the more objective interpretations (tafseers), we
should keep our own logic and analytic powers alive, and where we find these at odds
with what we read, we should find learned scholars to interact with. Non-Muslims,
too, would benefit from such readings.

Equally important for us is to find ways of disregarding religious differences whether

among Muslim sects, or among religions, and stand up to prejudiced and bigoted
statements from and actions of so-called religious personalities. We should be able to
pray in each others mosques and encourage people of other religions to visit mosques
to reduce the sense of fear that has developed around them.

We should be able to denounce killers, whoever they are, and raise our voices against
oppression, wherever it exists. Above all, the ordinary Muslim should shed fear and
awe of the scholar, and be ready to question him, politely, with a sincere desire to
achieve understanding of the truth.

One of the great scholars of contemporary times, Maulana Amin Ehsan Islahi, who
has written the excellent Taddabur-i-Quran, opening a whole new vista of Quranic
understanding, once said: There is no blessing greater for a human being than the
true religion, and no evil greater than a false religion.

The writer is a freelance contributor.

Seed of arrogance
NIKHAT SATTAR PUBLISHED Sep 23, 2016 01:09am

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The writer is a freelance contributor with an interest in religion.
MANY Muslims around the world have been conditioned to believe that they are the preferred ones of God.
The rest of the people are infidels, and, as such, are to be destroyed or ostracised one way or another. This
belief has been extended to Muslims of different sects, with disastrous consequences.

In Pakistan, Abdul Sattar Edhi, one of the greatest humanitarians the world has known, became the target of
similar propaganda. Such toxic beliefs have moved Muslims away from attending to their own moral failings
and need for correction, and focusing on slogans and practices that are opposite of the Islamic spirit of
tolerance, peace and compassion. They forget that diversity in all forms is part of Gods plan on earth. And
more importantly, others might be worthier of Gods blessings.
For example in the Holy Quran it is stated: If it had been thy Lords will, they would all have believed all
who are on earth! Wilt thou then compel mankind, against their will, to believe! (10:99).

Few Muslims would ponder over why they indulge in hollow and showy acts that are meant to declare their
piety but are anathema to Islam and the Prophet (PBUH), and simultaneously, they pour hatred over others
who they deem to be different. Surely, love of the Prophet would entail emulating his actions and not whipping
up emotions against others. Unfortunately, a favourite pastime of some Muslims is to brand others as non-
believers.

People today are quick to brand others as non-believers.

Kufr, in Arabic, means denial. It also means ingratitude, among other things. In the Quran, it has been used
with a particular connotation the denial by the Quresh of the Prophet and his teachings. The word was used
solely for the contemporaries of the Prophet. These people, despite being called to the message of Islam over
many years, continued to deny the truth. Except for the last group of the Quresh who insisted on denial, the
Quran has not called any non-Muslim group kafirun. In Surah Rum, the Byzantines are mentioned as such,
and not as kafirun. Similarly Surah Fil mentions Abraha as the man of elephants, not as a kafir.

It is also commonly but disastrously believed that the Quran instructs Muslims to kill all those they deem to be
kafir. For example, there is the injunction in 9:12, But if they violate their oaths after their covenant, and taunt
you for your Faith, fight ye the chiefs of Unfaith: for their oaths are nothing to them: that thus they may be
restrained. It is in fact a call to fight those kafirun not because they were kafir, but because they were
aggressors and had renounced their promise of peace.

People today, unfortunately many religious scholars included, are quick to brand non-Muslims and other
Muslim sects as kafir. The common Muslim, (mis)guided by those he follows, believes that followers of all
other religions are deniers of his particular brand of faith and hence, in the name of Islam, it is incumbent upon
him to abuse and hate them, whether in speech or action.

In addition, several scholars have been free with their fatwas, calling groups which would call themselves
Muslims but differ from them in some beliefs and practices as kafir. Few people are aware of the fact that
Islam has no place for such fatwas, just as it does not recognise organised clergy and the latters dominion over
politics. How is it possible for anyone to look into the heart of another person, and decide who is a better
follower of faith? Is there a measuring instrument which can determine the level and purity of faith?

Anyone who does not follow Islam may be a non-Muslim, but cannot be declared a kafir. All individuals on
Gods earth are humans, and everyone has a right to live the life God has given, with weaknesses, difficulties
or blessings. If we, as Muslims, believe that we have true faith, all that God has made us responsible for is to
spread the message of Islam in peace and communicate and educate others in a loving manner, giving logical
arguments, attempting to emulate the Prophet when he used to call upon the hardened leaders of the Quresh.

By giving ourselves the authority of calling another group kafir, and, in addition, wajibul qatal (liable to be
killed), we commit triple sins. We take upon ourselves the authority that rests with God alone that of
determining who is a better believer. This is shirk in itself, a sin of the highest order. Secondly, we abuse, or
worse, incite killers or kill another human being and thirdly, we demonstrate an attribute disliked by God,
arrogance, by believing that we are better than others.
Perhaps we need to ponder over the following hadith: No one who has the weight of a seed of arrogance in his
heart will enter Paradise (Sahih Muslim 91).

The writer is a freelance contributor with an interest in religion.