Equality of Genders

Islam is not a religion for men only. The universe is not created for the enjoyment of men only. The divine commandment inviting people to explore the creation is not for men only. The divine guidance inspiring people to explore the beauty of the universe is not for men only. Yet, in the name of God, men have remained the main beneficiaries of the divine blessings spread in our material world since time immemorial.

Women are assigned a reproductive role coupled with the responsibilities of raising and grooming babies. Men are considered superior on the basis of their financial contributions to their families.

Despite the fact that divine guidance promotes equality of genders, women, because of their financial dependence upon men, have played a secondary role in society. They were denied education and even the right to choose their own spouses. They were denied the right to work, even though, the clergy never objected to their hard unpaid labor in fields and farms as domestic servants for the rich and wealthy.
They were denied entry into masajid, because God is more pleased with the presence of men in the houses built in His name. Even though, in the House, known as the first House dedicated to one God, men and women stand shoulder to shoulder without fearing each other. Yet, the clergy placed restrictions on their entry to masajid elsewhere.
And when the women visited the markets as they had no place in masajid they were condemned by the same clergy.  Their place in the views of the clergy was home, where they must remain confined like a prisoner for 24 hours waiting for the permission of men to go out if they had to. When out in public, they must be wrapped so that no one can look at them, in case their iman slips away from their grip.

Often, it did not matter whether they were healthy or sick because their job was to take care of the needs and desire of their husband. The importance of the husband was so much glorified, that women were even told that the angels would curse her if she did not sexually satisfy her husband at night. Men were given the privileges to keep four wives at one time with no restrictions on divorce. The privileges were extended to rich and resourceful if they could afford, they were allowed to have concubines with no limits. Of course, not content with these privileges, the clergy came up with the practice of temporary marriage from a few hours of unspecified time, wherein the name of God and his prophets a woman’s body was put at the mercy of sexually starving men to please the divine. What a profanity was committed in the name of God who was projected by the clergy to be deeply concerned about the sexual needs of men.
Adding insult to injury, women were told that if God had permitted prostration to anyone other than him, it would be the husband because even if a woman licks the open and leaking wounds of her husband, she would not be able to express her gratitude to him.

It was the right of men to correct their wives by hitting them as long as it did not cause lead to severe injuries. Emotional and psychological scars as a result of this act were not even calculated.
Women were considered the daughters of Satan, temptress, and seductress. Their presence in the Masajid was an act of profanity.  If they used perfume while visiting the Masajid, they were no different than fornicators, whose prayers would be rejected for forty days by the merciful and the compassionate.  In some societies run in the name of God, they were and are still considered a threat to God and His guidance if they were found behind the wheels driving the 19th-century invention.

Women were advised to cover from head to toe so no man can ever be closer to sins. After all, in the minds of clergy, God was more concerned about the religious purity of men as they had to be kept away from the daughters of Satan.
Despite the fact that in our world today, almost all rapes are committed by men, women are held responsible for seducing me to commit sin. They are either stoned to death or flogged and humiliated in front of people by the clergy that reminds people to cover the secrets of others as God would cover theirs.

So passionate and forceful were the arguments that men and women both got convinced that God could be served only when the superiority of the male is recognized and established in the family and society.

Women accepted this role. They had to. In a world dominated by violence and power, where they had less exposure to the universe of Allah, where the doors of education were always closed or selectively opened and where they were financially dependent upon men, they had no alternative but to be a shadow of men.

Even in our world today, they are not viewed as equal. They are still considered objectified to please men. Their intellect and their abilities to contribute to the progress of human society are still unrecognized. It is a male chauvinistic society that still passes judgment on their lifestyle regardless of what it is. It is the male the superiority that is the will and desire of God, regardless of the fact He is also the creator of the other gender.

No one usually thinks in the above-mentioned terms when describing the mother, daughter or sister, but when the discussion is about wives or women in general, all that is said above becomes acceptable.

We have relegated 50 percent of our population to a status of nonentity. We have denied them the role that the creator of the universe had assigned to them, the role of an active participant and an equal partner in constructing a human society and civilization in every aspect of life.

History has proved that we have not been just to them totally, because we have not been. Despite all that we quote from the scriptures or from the life of Prophet Muhammad, we are still unfair to women and we justify our injustices in the name of God and His messengers.

We still all have our male chauvinistic attitude dominant in our thinking. How could we accept them as equal when they are dependent on us financially? How could we trust them with their own life and character, when we are the one assigned the role to be the leader? We have to be their guardian and gatekeepers; otherwise, they would be tumultuous in our world and would lead us to hellfire? What an irony, in the hope of saving ourselves from hellfire, we have created a hellfire for them and for us in the world, something that God warned us about:
O you who beleive1 Save yourselves and your families from a fire whose fuel is men and stone. (66:6)
This is what our clergy promotes in general.

The only way this attitude towards women would change when both men and women de-learn what they have been traditionally told about the status of women and through dialogue and open communication, develop a realistic understanding of the divine guidelines for both men and women within the guidelines of the divine message and in the authentic narrations on the lifestyle of the Prophet.

The true change would come when women would become economically independent when a man would not be able to exploit their financial dependence to deny them the right that God has given them. When true understanding of the divine message for men and women would become clear, men would not view women as an object created to satisfy them or seductress or weak and unequal. They would view them as equal with unrestricted rights to explore this universe, to contribute to human progress, to be inventors, to be scientists, to be rulers, to be judges and to be activists in every aspect of life and to be leaders of even men. Didn’t the creator of the universe tells us:

 “And their Lord has accepted of them, and answered them: “Never will I suffer to be lost the work of any of you, be he male or female: You are members, one of another…” (3:195)

Ramadan: The Month of the Quran 

Before it came to be known as the month of Fasting, the companions of the Prophet knew Ramadan as a month of the Quran, the last and everlasting divine guidance to humanity. “The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the Criterion (between right and wrong). So, whoever of you sights the month, he/she must observe fasts that month and whoever is ill or on a journey, the same number (of days which one did not observe fasts must be made up) from other days. Allah intends for you ease, and he does not want to make things difficult for you. He wants that you must complete the same number of days and that you must glorify Allah for having guided you so that you may be grateful to Him.” (2:184).
The revelation began in the month of Ramadan. The night in which the Quran began to be revealed is referred to in the Quran as the blessed night: We sent it (the Quran) down on a blessed night, (44:2) or the night of Decree, Verily, we have sent it (this Quran) down in the Night of Al-Qadr. (97:1). It was the strength, clarity, simplicity, and the universality of the message that the night was described as an extraordinary night.
With its 6332 ayas (sentences) spread in 114 suras (chapters) divided in seven stages and 30 parts, the Quran was finalized and compiled in the lifetime of the Prophet who alone among human beings knew what it was. Only the Prophet could testify, verify and approve what the Quran consisted of because no other human being in his time shared that experience. He put his seal of approval on the finality of the divine message and gave his instructions on its arrangement. The Prophet ensured that every verse revealed to him was recorded and written at the time of its revelation.
In one of the several ahadiths (statements attributed to the Prophet) mentioned in Sahih Bukhari, one of the companions, Bara’a narrates that when the verse “not equal are those of the believers who sit (at home) except those who are disabled (by injury or are blind or lame), and those who strive hard and fight in the Cause of Allah with their wealth and their lives, Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home) to each Allah has promised good, but has preferred those who strive hard and fight, above those who sit (at home by a huge reward.” (4:95) was revealed, the prophet immediately called one of the scribes of the Quran to bring in the ink, pen, and the tablet so that it could be written down.
It is also mentioned in Masnad Ahmed, Sunan Abi Dawood, Sunan Nasai, Jami Tirmidhi, Ibn Habban, and Musdark Hakim that Usman bin Affan, the third Caliph, narrated that whenever a verse was revealed, the Prophet used to call scribes immediately and gave them specific instructions to write it in the sura (chapter) where it was meant to be.
Zaid bin Thabit is reported as mentioned in Sahih Bukhari, that in the lifetime of the Prophet there were at least four from Ansar of Medina, Abi binKaab, Maadh ibn Jabal, Zaid, and Abu Zaid who had the entire Quran has written with them. It is also reported that in Medina Abdullah bin Saeed bin al-As, who was a calligrapher was especially instructed to teach the art of writing the Quran to the citizens of Medina.
Besides other materials, the paper was also used to write the Quran. The scriptures refer to the word paper twice: But even if we had sent down unto thee [O Prophet] writing on paper, and they had touched it with their own hands – those who are bent on denying the truth would indeed have said, “This is clearly nothing but a deception!” (6:7), “For, no true understanding of God have they when they say, “Never has God revealed anything unto man.” Say: “Who has bestowed from on high the divine writ which Moses brought unto men as a light and a guidance, [and] which you treat as [mere] leaves of paper, making a show of them the while you conceal [so] much – although you have been taught [by it] what neither you nor your forefathers had ever known?” Say: “God [has revealed that divine writ]!” – and then leave them to play at their vain talk. (6:92) The Quran also uses the word Riq, “In a Scroll unfolded; (52:3), a kind of paper made from the skins of animals.
In the books of Ahadith, we come across the names of at least 45 more companions who knew how to read and write the Quran. They are (in alphabetical order):
Aban
Abdur Rehman
Abdu Rehman bin Hur bin Umr bin Zaid
Abdulla Saeed bin al As
Abdullah bin Arqam Zahri
Abdullah bin Rawah
Abdullah bin Saad bin Ab Sarh
Abdullah bin Zaid
Abdullah in Abdullah bin Abi Salool
Abu Abas
Abu Bakr
Abu Yunis Maula Ayesha
Ala bin Hadhrami
Ali ibn Talib
Aseed bin hadheer Aus bin Khauli
Ayesha bint Abi bakr
Fatima bin Muhammad
Hafsa bint Umar
Handhala bin Rabi
Hundhala al-Asadi
Jaheem binal Salt
Khalid bin Saeed bin al-As
Khalid bin Walid
Muaqaib bin Fatima
Muawiya bin Abi Safiyan
Mughaira bin Shaaba
Muhammad bin Salma
Munzr bin Umr
Nafe bin Tareeb bin Umr bin Naufal Najiatu Tafawi
Rafe binMalik
Sad bin al Rabee
Sad bin al-As
Sad bin Ibadah
Shahar bin Saad
Sharjeel bin Hasna
Ubi ibn Kaab
Umar bin al-Khattab
Umme Habiba bint Abi Safiyan
Umr bin Al-As
Umr bin Rafe
Usman bin Affan
Zaid bin Thabit
Zubair bin Awwam
The Prophet was so particular about preserving the Quran in writing that even at the time of his migration from Makkah to Medina, he had a scriber with him with ink and pen.
The Quran describes itself as a book (kitab), a word that appears 230 times in various contexts.
Even though there are narrations in many books that suggest that the Quran in the form that we have it today was compiled during the Caliphate of Abu Bakr at the insistence of Second Caliph Umar bin al-Khattab and later finalized at the time of third Caliph, Usman bin Affan, the verdict of the Quran about its finalization, preservation, authenticity, and compilation is overriding. “We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).” (15:17) “And (moreover) We have guarded them against every evil spirit accursed.” (15:17). Or “This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. (5:3).
It is obvious that the efforts of the Caliphs were to make copies of the Quran from the original for wider distribution in the Muslim world. It is evident from the writings of Ibn Hazm in his book Kitab ul Fisl that over 100,000 copies of the Quran were present in the entire world at the time of Umar bin Al-Khattab.
The Quran describes itself as a book that proves the commonality of the divine messages previously revealed to earlier prophets that were not preserved in the original form by their followers. It also asserts that the divine message has essentially been the same revolving around three main principles;
1) monotheism in the sense that the source of all divine messages is Allah, the initiator and the creator of the universe,
2) the guidance from a higher and neutral source is needed by the human beings to lead a simple and disciplined life. It is only through following the divine guidance human beings can discipline their lives the same way as everything else in the universe runs in a perfect order.
3) the life is in constant evolution and the death would not end the life but move in a different stage of existence where individuals and groups would be held accountable for everything that they do and say in their limited life in this world.
The greatest miracle of the Quran is the consistency of this message evident in all its suras (chapters) and ayas (sentences). The linguistic beauty and style are apparent to only those who understand the language but the clarity and consistency of the message are for everyone regardless of their linguistic skills. In other words, every sura of the Quran is connected with its overall a message with variations in emphasis and every aya is related with a particular aspect of the message within the context of the total guidance.
Thus the month of Ramadan offers the believers a unique opportunity to refresh their understanding of the guidance and live it for an entire month so that the life in coming months could be disciplined around that. Thus, the first task for every believer is to get connected with the divine guidance in a disciplined, consistent, and regular basis.
The fasting enables a person to live the principle of self-control and self-discipline, which is essential to realize the strength and the relevance of the divine message.
Seemingly, a large number of Muslims do not know the Arabic language and hence find it hard to understand when the Quran is recited to them. Moreover, we have the traditions informing us that the reading of the Quran gives us the reward of reading one letter to the equivalent to the 30 letter reward. The mercy and the divine measurement for good deeds are limitless and this narration should be read in that context.
Besides earning a reward for reading the Quran without understanding, we can also make efforts in the month of Ramadan to read it with understanding. This may even double or triple the reward. It is no harm to read the Quran with translation. Non-Arabic speaking believers can recite the Quran in Arabic and listen to its pronunciation during the Taraweeh prayers, besides reading the translation in their own languages to understand the essence of the divine message. This understanding will enable us to get closer to the guidance of Allah.
Often it is argued that it is difficult to understand the Quran in any other language. The Quran, on the other hand, repeats the following verse four times: “And We have indeed made the Qur’an easy to understand and remember: then is there any that will receive admonition? (54:17) Besides, the Quran also says: “And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are Signs for those who know.” (30:22)
The reading of the Quran with meaning would give us an opportunity to understand the divine message as is and inspire us to appreciate its relevance for us in our times. Thus in addition to reading the Quran, we can also make efforts to live it.
We spend much of our efforts in correcting our pronunciation of the Quran. This is good and the proper sound of every letter and word must be perfected authentically. However, the main purpose of perfecting the pronunciation must never be ignored: i.e. to understand so that we could live the Quran, the way our Prophet lived it.
During the month of Ramadan, we arrange lavish functions for the breaking of fast, a good practice to bring people together. However, if in these functions, we make it a habit to focus on understanding one of the passages of the Quran, probably we can make better use of these gatherings. It would not take us more than 5 to 10 minutes to reflect on the message of the Quran in these functions, but it would help us understand the divine guidance, the main reason for decreeing fasting in this month. “The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the Criterion (between right and wrong). So, whoever of you sights the month, he/she must observe fasts that month and whoever is ill or on a journey, the same number (of days which one did not observe fasts must be made up) from other days. Allah intends for you ease, and He does not want to make things difficult for you. He wants that you must complete the same number of days and that you must glorify Allah for having to guide you so that you may be grateful to Him. (2:184).

Islam is Simple 

Islam is simple. Its practices are simple. Its rules are easy. Its commandments are logical and it focuses on simplicity and promotes it in every aspect of life.

It invites people to believe in the oneness of God who alone can give guidance to all. It invites people to explore and subdue the material resources created by God for the betterment of all human beings. It invites people to conduct their personal and mutual affairs in all aspects of life according to the guidance given through the messengers of Allah culminating in the finalization of the message known as the Quran, It asks people to regard all human beings as part of a single-family ensuring that the dignity of each and everyone is secured and it exhorts people to respect everything that exists in the universe.

There is no complication and no ambiguity in this simplicity of Islam. Whatever culture, region, ethnic or racial group one belongs to, one can live his or her commitment to God. What we know as five pillars of Islam, i.e., declaration of faith (Shahada), prayer (Salat), fasting (Siyam), alms-giving (Zakat) and pilgrimage (Hajj) reinforce the simplicity to constantly remind people of the ultimate reality of the existence of a higher, neutral and the objective authority whose powers are beyond the comprehension of human beings.

Being the last of the messengers and prophets, the Prophet Muhammad and all other prophets are role models for all human beings as they lived the divine message in its fullest sense in their times and situations. The Quran is a living testimony of the narratives of their lives.

Terrified with the idea of losing its influence and grip over people for leading them to God, the so-called clergy evolved over the centuries, many complicated rituals and practices that defeated the very purpose of the faith and turned it again into magical fantasy. The clergy designed its own specific robe and specific title to give it the legitimacy in the eyes of people. Even though it was against the spirit of the faith, yet it became institutionalized. The Quran explained the role of Prophet Muhammad clearly when it said: “He liberated them from their heavy burdens and from the yokes that are upon them. (7:157)

Today, the religion has been turned into a complex institution of rules and regulations without whose practice one’s commitment to Allah is considered invalid. Even these rules and regulations are not standardized as scores of sects and schools of thoughts and factions have their own versions of these rules and regulations to dictate the behavior of their followers.

Thus, the focus of religious clergy, religious scholarship and the masses in general now is to justify, defend and promote these rules and regulations rather than focusing on the simplicity of Islam and its essential message. In this race of proving oneself superior over the other, everyone is neglecting the basics and the most fundamental aspects of faith, i.e., the exploration and the universalization of the divinely created material resources for the well being of each and every human being on the basis of divine guidance. Few are talking about the essence of the Quran.

Consequently, everything is in a mess. To get people out of this mess the clergy creates new rituals and new practices and by attributing them to the Prophet of Islam without any concrete and valid proof, they try to legitimize their verdict, thus deceiving people for some more time.

During the invasion of Egypt by Napoleon, the clergy asked people to complete the reading of the Sahi Bukhari and Sahi Muslim to avert the occupation. The people responded to the called, but the country was occupied. During the recent crisis in Pakistan, the clergy asked people to recite Sura Shams of the Quran 700,000 times. The masses responded, but the violence intensified further. Seemingly, the prayers proposed by the clergy have been producing paradoxical results. Yet few are willing to evaluate their religious understanding.

The same rhetoric of the past still exists and simpler deen and the divine guidance has been turned into a complex and long maze of rituals, rules, and regulations.

The only way out is when each individual would liberate himself from the clutches of the clergy and devote time and energy in reading the divine message time and time again to develop a unique personal connection with Allah in a social context. To do that, it is not essential to know the Arabic language. The divine message can be understood in any language without any difficulty provided we are willing to invest time. Let us return to the simplicity of Islam. God can find in all situations, even in the den of sins. This is the simplicity of Islam.

Islam and Contemporary Muslims: Differences  among  Muslims:  They are a curse and not a Mercy

Look at the divisions among Muslims and decide if that makes any sense to you. There are two main divisions: Sunnis and Shias.
Within the Sunnis, the community is divided among Hanafis, Shafais, Malikis, Hanbalis, Zahiris and Ibadis. They are further divided among Atharis, Asharis, Maturidis, Murjiahs, Mutazalis. Then they are further divided into salafis, ikhwanis, tablighis, Wahabis, barelvis, deobandis, ahle hadith, ahle Quran etc.
Within the shias are Twelvers, Zaidis, and Ismailis, Alevis, Alawis, and they are subdivided into Jafaris, usulis, akhbaris, and shaykhis. Then, there are Sufis including Bektashi, Chishtis, Naqshbandis, Nimaullahi, Oveyssi, Qadris, Suharwardis, Shazlis, Sanussi, Mehdi and Zikris and many more.
Then there is another division that defines Muslims as liberals, conservatives, ultra-liberals, orthodox, militants, extremists and progressive. At another level the community has groups such as straight and gay and lesbians.
Then there is this ever-present division; the haves and have nots, the educated and the uneducated, the ignorant and the enlightened and the violent and non-violent. Then, there are groups built around a shaikh or a ustad, Shaikh X’s group and shaikh Y’s group, or this masjid’s group or that masjid’s group.
It is so pathetic that one really wonders if religion is really a source of unity and mercy.
Some of these divisions are behavioral, some attitudinal, others doctrinal, ideological, political, social, psychological and even religious. Those who thrive on ideological divisions have given them and others a name and they are so rigid in their definitions of Islam that they view others either a non-Muslim or a kafir or incomplete Muslim. Some of these ideological differences have reached to a level of intolerance.  Each of them has been investing millions to promote its ideologies. Masajid are divided into these lines. Islamic centers and organizations are split and within Masajid and Islamic centers, people are divided again on every possible issue one can imagine.  The worse difference that one can come across is how much reverence you should offer to Prophet Muhammad. Should you say Ya Muhammad while addressing him or Ya Rasulullah or just Muhammad or rasulullah. Should you say Amen loudly or silently? Should you recite Sura Fatiha when praying behind Imam or not reciting it at all. Based on the positions people take on these issues, their religious identity is determined and their piety is defined.
What a mockery we have made of guidance that we believe is for all people and all time! Yet, we the members of the divided community have the audacity to claim that we are the best of the Ummah raised for humanity? Are we insane?
The Quran aptly describes the existing divisions when it says: “[or] among those who have broken the unity of their faith and have become sects, each group delighting in but what they themselves hold [by way of tenets].” (30:32)
Obviously, we have a problem in our understanding of our relations with God and His messenger. Obviously, all of us are making some mistake somewhere in our reading of the Quran and legitimizing the divisions. The Quran is absolutely clear on the ideological clarity of believers when it says:  “All human beings were once one single community; [then they began to differ] whereupon God raised up the prophets as heralds of glad tidings and as warners, and through them bestowed revelation from on high, setting forth the truth, so that it might decide between people with regard to all on which they had come to hold divergent views. Yet none other than the selfsame people who had been granted this [revelation] began, out of mutual jealousy, to disagree about its meaning after all evidence of the truth had come unto them. But God guided the believers into the truth about which, by His leave, they had disagreed: for God guides onto a straight way him that wills [to be guided].” (2:213)
The Quran strongly chastises those who promote differences when it says: “ Verily, as for those who have broken the unity of their faith and have become sects - you have nothing to do with them. Behold, their case rests with God: and in time He will make them understand what they were doing.” (6:159)
We are often told that our Prophet told us that the differences among the Ummah are mercy. The statement attributed to the Prophet contradicts the Quranic and Prophetic teachings and promotes an idea that the guidance of God is not clear and there is room in it for differences among scholars and people. That God was unable to clarify His message and He left it to scholars and individuals to determine the final truth. Is this not blasphemy? Why are promoting this? This statement is often used by Muslim scholars to justify the existing differences and the status quo.
Let us look at the statement in details.

Al-Hafiz al-Bayhaqi in his book "al-Madkhal" and al-Zarkashi in his "Tadhkirah fi al-ahadith al-mushtaharah" relates from Imam al-Qasim ibn Muhammad ibn Abi Bakr al-Siddiq that "the differences among the Companions of Muhammad (s) are a mercy for Allah's servants.” Al-Hafiz al-`Iraqi, the teacher of Ibn Hajar al-`Asqalani said, that this is a saying of al-Qasim ibn Muhammad.

Al-Hafiz Ibn al-Athir in his introduction to "Jami` al-usul fi ahadith al-rasul" attributes the above statement to Imam Malik.

Bayhaqi and Zarkashi also quote Qutada saying that a statement similar to this was made by Umar ibn Abdul Aziz.  

Bayhaqi and Zarkashi quote Al-Layth ibn Sa`d who said on the authority of Yahya ibn Sa`id: "the people of knowledge are the people of flexibility (tawsi`a). Those who give fatwas never cease to differ, and so this one permits something while that one forbids it, without one finding fault with the other when he knows of his position." 

Al-Hafiz al-Sakhawi said in his "Maqasid al-hasana" after quoting the above: "I have read the following written in my shaykh's (al-Hafiz ibn Hajar) handwriting: 'The hadith of Layth is a reference to a very famous hadith of the Prophet (s), cited by Ibn al-Hajib in the "Mukhtasar" in the section on qiyas (analogy), which says: "Difference of opinion in my Community is a mercy for people" (ikhtilafu ummati rahmatun li al-nas).”  There is a lot of questions about its authenticity, and many of the imams of learning have claimed that it has no basis (la asla lahu).

Al-Albani in his criticism on the hadith "Difference of opinion in my Community is a mercy argues that differences can never be mercy in any case but are always a curse. Al-Albani's point is directed entirely against those who are content to follow a madhhab.  

Ibn Hazm in "al-Ihkam fi usul al-ahkam" says: "The saying "Difference of opinion in my Community is a mercy" is the most perverse saying possible, because if the differences were mercy, the agreement would be anger, and it is impossible for a Muslim to say this because there can only be either agreement, or differences, and there can only be either mercy, or anger."

Thus, on the basis of a statement whose authenticity has been put in question by trusted scholars, we are promoting the status quo and differences legitimizing them.

We all believe in the oneness of Allah. We all believe that Prophet Muhammad was given the Quran by Allah through the angel Gabriel. We all believe that the words of the Quran are from Allah. We all know that the Quran did not address us as Shias or Sunnis, or Salafis or Wahabis or progressive or conservative or orthodox. We all know that the Prophet was neither a Shia nor a Sunni, nor a Hanafi, or Shafai, or Maliki, or Jafari, or Hanbali. We all know that he was not a Devbandi or Barelvi. The Prophet did not follow any of the imams or the leaders. They were the ones who tried to follow the Prophet and the Quran. 

We all believe that we would be questioned by the Creator of our actions and words on the Day of Judgment. We all believe that the authority of Allah is supreme.

Why then we differ? How come we cannot come together to resolve the differences that we have created among ourselves in the Quran and the reading of the sunnah in the context of the Quran? How come we are unable to sit together to look into serious issues and come up with an understanding that would eliminate the differences? Is Allah’s guidance so complicated that we would never be able to find the truth collectively or that we would always differ? How come our noted scholars and renowned shayokhs describe us as Sunnis or Shafais and not just Muslims.

Where the differences in Allah’s words are when He asks us to mend our personal disputes, control our anger, share our resources with people, and show kindness to our neighbors, elders, disabled or helpless? Where is the confusion in the words of Allah and the practice of the Prophet in the recitation of the Quran and the offering of the prayers? Where is the ambiguity in the words of Allah when he asks to be a respectful of life and avoid bloodshed? Where the confusion in the message that tells us forgiveness is preferred by Allah?

Through these sectarian divisions and ideological differences, we have turned the guidance of Allah into a human-made religion. We have polluted it and we have changed its essence to suit our cultural, financial, political and so-called spiritual interests?

We are guilty of vulgarizing our faith. We are guilty of confusing the seekers of truth with our meaningless differences. We have created a situation where a newcomer does not come to Islam even after accepting shahada but comes to a sect or an ideology or a sub-sect that claims the right to speak on behalf of Islam.

The problem with us is that we have maligned our own prophet by attributing statements to him that defy the very logic of faith. We are so arrogant that we are imposing our weaknesses on our prophet and spending our time justifying our position in the name of God and Prophet. How loathsome is our attitude and behavior?

We have mesmerized the people with our own rhetoric that an average person does not get time to reflect on the essence of true faith. He and she are forced to go into a maze prepared by the leaders of sects and ideologies in the name of God. A simple religion has been turned into a complex ideology.

But the only comforting point is that the point of reference, i.e. the Quran is present in its original form and anyone can approach it and verify the claim of any sect on the basis of the guidance of Allah. But the problem is that the Shaikh says that the Quran cannot be understood by people by themselves. This is another lie that is being promoted in the name of God and his Messenger. This is the lie that is delivered in many of our Islamic Centers and Masajid all over the world. What a moment of shame that in the house of God, we are doing everything possible to belittle His message. Let us at least start identifying ourselves as Muslims and not as Shias, or Sunnis, or Salafis, or Wahabis or progressive or Orthodox. We are Muslims believing in the words of Allah and the sunna of our Prophet.

The True  Spirit of Ramadan: Beyond Hunger and Thirst

He told me that his calendar was full for the month of Ramadan as he was unable to join us for iftar with the poor and the needy of the area. We thought we would have Ramadan differently this year. We thought we would invite some needy Muslim families at our home and share with them the meal that we eat regularly. We wanted to invite the big sheikh, the scholar, the knowledgeable, and the one who is our teacher. But he had already booked him for the entire month to visit people’s home so that he could bless them and the food.
Every year in the month of Ramadan, especially among a majority of Muslim Americans, Ramadan iftar parties have become an attractive event. With 10 different types of snacks and 15 different categories of main entrees, the parties offer a spectacle of affluence, extravagance, and luxury. Why should it not be like this? After all, we are told by our scholars that if you help a Muslim break his fast, you get a huge reward from Allah. So, all these parties and functions are for Allah as commanded by His prophet. Our reward increases with the presence of a Sheikh and probably with the increase in the number of dishes. The older and seasoned the sheikh, the more profound is the reward, and the better is the quality, the quicker is the mercy.
But wait a minute? Most, I mean all, of the people who come to these parties are people who are well off, affluent and can easily afford to offer meals to others. Didn’t the Prophet advise us to focus on those who are less affluent and less fortunate? Didn’t Allah want the resourceful people to share their fortune with other less resourceful? Probably, Allah and His messenger might have meant that. But when we invite ordinary people who are not of our status and our class, we usually compromise our positions in the community. How can we, the affluent and less affluent be equal? We worked hard to earn what we have. We are entitled to enjoy the way we want to enjoy. Moreover, they are not aware of the behavioral etiquettes in the company of the affluent.
This is how Ramadan is celebrated in a majority of Muslim homes who have been endowed with resources. In our Masajid, depending on their size, the situation is different. Huge expenses are incurred by individuals and the management for iftar and meals. Many people justify these expenses, saying that Ramadan creates the spirit of brother and sisterhood and bring the entire community together. True! People feel rejuvenated and feel the spirit of the month by coming to Masajid in large numbers, yet the resources that are spent could probably be used better. What if masajid offer simple milk, water and dates for iftar and individual families bring extra food to share with those who are unable to afford it? It would require some organization and some serious efforts on the part of the management and families, but it would definitely create stronger solidarity. Rather than throwing lavish food parties at the masajid, if we follow simplicity and offer nutritious food supervised by nutrition experts, probably, we would utilize our resources better.
We do not have to wait for the entire Ummah to have consensus on these issues. Those who feel that such practices are genuine should follow them.
Let us look at the positive aspects of the month of Ramadan. For an entire month, we live in an environment where we are conscious of our creator every second, regardless of where we are provided we are fasting or aware of the importance of fasting. It is a month we can train ourselves in some of our behavioral aspects.
Some of our scholars remind us that we should focus on offering extra prayers and extra reading of the Quran. But there are two other aspects that were part of Prophet’s behavior, yet ignored sometimes.  
The prophet was very generous this month and he spent long hours seeking the protection and forgiveness of Allah. Obviously, the Prophet taught us that the month should be used to evaluate our own behavior and attitude towards ourselves and others and seek protection in the guidance of Allah. In other words, besides being generous, he taught us to ensure that we control our anger, egos, arrogance, and show humility, politeness, kindness, and forgiveness to others.
The fasting demonstrates our ability not only to conquer hunger, but also our capacity to control psychological aspects of our behavior, such as our reaction to things that we dislike. If we learned how to tame our ego, everything that we do will multiply in reward in our life and if we fail, then regardless of the number of nightly prayers and extra reading of the Quran, our fasting would not go beyond an exercise in controlling our hunger.
Here are a few suggestions that we can try to apply in our daily Ramadan life.

1.      If we dislike anything, we would not react immediately. Rather, we would take time and try to respond in a calm and polite manner.

2.      We would ignore those useless talks that serve no purpose.

3.      We would ensure that we do not indulge in backbiting or demeaning anyone.

4.      We would ensure that we show kindness to youngsters and respect to elders.

5.      We would not focus on food and consume things that are not nutritious because Allah asks to be mindful of our health also.

6.      We will control our anger, egos, arrogance, and rash talking.

7.      We would not hurt anyone and if we cross our limits, we would immediately apologize.

8.      We would maintain quietness most of the time.

9.      We would greet everyone with a sweet smile.

10.  We would visit the mosque with our family at least once a week if possible.

11.  We would give our children a feel of Taraweeh prayers by praying with them this nightly prayer.

12.  We would invite the poor and the needy families to our homes at least once in the month of Ramadan to honor them.

13.  We would be generous in sharing our resources to the poor and the neglected.

14.  We would try to read the Quran with translation and understanding if we do not know Arabic and with reflections, if we know Arabic.

15.  We would spend some time alone observing prayers and recite the Quran and reflect on our life.

16.  We would focus on some of the suras of the Quran so that we could either memorize them or understand them in depth.

17.  We would invite some non-Muslim neighbors or colleagues to our homes to share the Ramadan spirit at Iftar time.

18.  We would give the Zakat ul Fitr so that the money could be distributed in an organized manner to the poor and the needy.

19.  We would ensure that not a single prayer is delayed.

20.  We would give one book on Islam to anyone who wants to learn more about Islam.

21.  We would hug our children, our parents and our dearest ones, thank them for their presence in our lives and to remind ourselves of the importance of family.

22.  We would ignore the minor or major behavioral issues of people and treat them with patience.

23.  We would ensure that we would not visit internet sites that are provocative or that promote immorality.

24.  We would help our spouses with home chores and avoid criticizing them for their mistakes.

25.  We would always remember that all that we are doing is to fulfill our obligations to our Creator who seeks our well being in this life and the life hereafter.

Why Does Allah not Help the Rohingya Muslims in Burma directly?

by Dr. Aslam Abdullah
 

There is nothing new in reports that Rohingya Muslims in Burma are being persecuted, driven out of their homes, killed, and burnt to death. There is nothing new in reports that the neighboring Bangladeshi officials have refused to give asylum the fleeing Rohingya refugees.

This is what we humans have been doing to our fellow humans for centuries, despite the fact that we all claim that we are a compassionate, kinder and gentler people believing in a merciful God.

What is interesting is the logic that has often been used by people denying help to the suffering people. The response of a Bangladeshi official summarizes our general historical attitude when he ordered the fleeing refugees pleading to be allowed to stay in Bangladesh; otherwise, they would be killed by the Burmese authorities, by saying: “Go back, Allah will save you.”

This is our typical response to any crisis. Can one boldly ask the question without being categorized as a blasphemer? Did Allah ever save a suffering person through direct intervention? Did He come to the rescue of women raped in Bosnia, Syria or Burma or in Bangladesh or anywhere else in the world? Did He save the children, elderly and the weak killed in natural disasters or human-made disasters?

Those who say that these sufferings are like a test for the affected people often do not explain what will Allah, the Creator, the Master, the Almighty, and the one in control of everything will gain by letting this situation prevail and intensify for helpless and powerless individuals?  

Only Allah can answer these questions and He already has in His last guidance to human beings preserved in the Quran.

“Thus, when they are told, “Spend on others out of what God has provided for you as sus­tenance,” those who are bent on denying the truth say unto those who believe, “Shall we feed anyone whom, if [your] God had so willed, He could have fed [Himself]? Clearly, you are but lost in error!” (36:47)

Allah told us that He would not interfere in our affairs and He commanded us to keep open and accessible for the suffering and needy people, the resources and means of nourishment and safety that the Almighty has provided to us. Obviously, those who deny these Divine directives do not fulfill their covenant with Allah and tell others that if Allah had willed that resources should be distributed in a way that no one remains needy and poor in the world. They blame Allah for not providing sustenance and security to the people. In other words, they are questioning the freedom that Allah has given them in creating a system in which everyone adequately gets the necessities of life.  

The practice of Allah is that He establishes His system in human society by human efforts. There is no exception to the rule. The reason is that human beings should have the freedom to exercise discipline and commitment to the Divine dictates so that their self is fully developed in this world as well as in the world hereafter. It was easy for Allah to create human beings devoid of their free will just like any other things in the universe that are programmed to do whatever has been assigned to them. When we say that had God willed to create unity or a world free from suffering, we are denying ourselves the dignity and freedom and we are abandoning our responsibilities.

“Say: "[Know,] then, that the final evidence [of all truth] rests with God alone; and, had He so willed, He would have guided you all aright.” (6:149)

“Now they who ascribe divinity to aught beside God say, "Had God so willed, we would not have worshipped aught but Him - neither we nor our forefathers; nor would we have declared aught as forbidden without a commandment from Him." Even thus did speak those [sinners] who lived before their time; but, then, are the apostles bound to do more than clearly deliver the message [entrusted to them]?” (16:35

“Yet they say, “Had [not] the Most Gracious, so willed, we would never have worshipped them!” [But] they cannot have any knowledge of [His having willed] such a thing: they do nothing but guess.” (43:20)

It is our choice to create a world view based on the divine values or the values that we have evolved over the centuries based on our ethnic, cultural, religious, financial, geographical or geographical interests. It is our choice to divide humanity into us and them. It is our choice to deny people the right to live a dignified life regardless of their backgrounds. It is our choice to create a distribution system where the resources given to us by Allah are allocated on the basis of justice or injustice. It is our choice to stop rape, sufferings, and poverty.

Allah has given us guidance and He would not interfere in our world to ensure that they are followed and implemented. We are the ones who have to accept the guidance or reject it and we are the ones who have to show respect to the freedom of choice He has given us.

The sufferings of Rohingyas will pass as the sufferings of many others have passed. But the continuation of sufferings pronounces a clear judgment on our behavior and attitude. It tells us that we have failed to grasp the essence of divine guidance in our lives and despite whatever labels we put on our face we are still in defiance of His teachings.

Muslim Americans have pockets of poverty

Dr. Aslam Abdullah

This year, during the month of Ramadan, the Muslim American community will spend millions of dollars on arranging the iftar and dinner in their Masajid and Islamic Centers, where hundreds and thousands will enjoy ethnic food as well as the company of believers. Some centers will draw as many as 1000 believers while others may have 20 to 30 on a daily basis. The food, drink and other related expenses will be paid by generous individuals or through donations, the centers will receive from resourceful individuals.

Several Islamic relief agencies and other Muslim organizations will also sponsor iftar and dinner in selected Masajid to raise funds for their activities.

In celebrating the month of fasting, one segment of the Muslim American community may probably remain deprived of many of the blessings. It is a segment whose population has increased over the years. Invisible, unknown and often looked down upon, these are Muslims in the lowest economic category. Comprised people of all nationalities and ethnic groups, they are the least known to the community as many of them live in ghettos or as homeless or in the crowded inner cities. These are the people who struggle daily to have a decent meal. They do not have transportation. They have no access to phones or computers. Many of them are old and disabled and many lack language skills to tell others of their plight. Many of them cannot find a job because they have no skills or some of them were incarcerated.

But this situation is not unique to Muslim Americans. Everywhere in the Muslim world, one can find individuals and families who face conditions of deprivation, alienation, poverty, and negligence. Despite the fact that Islam has an inbuilt mechanism in the form of the Zakat institution, we have not found the solution to these problems in an organized and effective manner. Much still depends on the generosity and kindness of individuals and families, who out of their deep commitment to Islamic values of compassion share their resources with whoever they find needy.

There is no systematic effort to identify such individuals and families in one’s locality and neighborhood, either in America or elsewhere. There is no program in any of the Masajid or Islamic centers to empower these people with skills so that they could come out of the circle of poverty and dependence. Who has the time to serve these alienated individuals when one is busy in serving Allah through rituals that are considered obligatory to lead us to Jannah. The statement given by one of the Muslim officials to fleeing refugees summarizes the core of our attitude. He said, "go back to your country and Allah will save you." It is a different story if the refugees get killed upon their return.

By now it must have become obvious to those who believe in empirical evidence that Allah does not physically come down on earth to help people. He expects those who believe in His message to help the poor and the needy.

One would look at the Islamic relief agencies to take a lead in this respect in partnership with Islamic Centers and Masajid. Yet, the bulk of their energies spent and resources collected in America and Europe are diverted to East Africa, Palestine, Iraq, Syria, Jordan and Afghanistan with little to offer to the needy Muslim Americans.

The plight of Muslim Americans occupies the least priority in the framework of their relief schemes. Other organizations are occupied with civil rights, political, electoral, spiritual or dawa work and they have little time to even think of such Muslims, probably, because their donation value is zero.

So what is to be done? Rather than complaining and even expecting big groups to take any lead in this respect, the local Muslim communities can at least take some initiatives. They can identify a few deserving families in their localities who can be provided solid relief in the month of Ramadan through zakat money, so that they may begin to rebuild them financially and come out of the cycle of dependency.  This is the least that we can do at the local level. Certainly, these activities will not bring any press coverage or publicity, but it will help some people to live the spirit of Islam genuinely.

For a long term, those who seriously want to effectively change the condition in their locality, they should develop a database of people who are deserving and who can be provided assistance in terms of learning skills that will eventually bring them out of the circles of poverty.