sabir ali thesis, ics
TRANSCRIPT
-
8/8/2019 Sabir Ali Thesis, ICS
1/67
Critical and Comparative Analysis of ReligiousJournals:
Monthly Bayyinaat, Monthly Muhaddis, Monthly
Tarjuman-ul-Quran, Monthly Minhaj-ul-Quran,Monthly Ishraq
(From January 1st 2009 to December 31 2009)
Thesis submitted to Institute ofCommunication Studies in partialfulfillment of the requirements for
the degree of MS inCommunication Studies
By
Sabir Ali
Session 2008-2010
Under the supervision ofDr. Bushra H. Rahman
Institute of Communication Studies
University of the Punjab,Lahore
1
-
8/8/2019 Sabir Ali Thesis, ICS
2/67
Certificate of Approval
This is to certify that Sabir Ali, MSCS (2008-2010), hascompleted his thesis Critical and Comparative Analysis
of Religious Journals: Monthly Bayyinaat, MonthlyMuhaddis, Monthly Tarjuman-ul-Quran, Monthly Minhaj-ul-Quran, Monthly Ishraq(From January 1st 2009 to December31 2009) in accordance with the requirements for thepartial fulfillment of the Master Degree in MassCommunication.
Supervisor
Dr. Bushra H. Rahman
2
-
8/8/2019 Sabir Ali Thesis, ICS
3/67
Dedication
To My Family
3
-
8/8/2019 Sabir Ali Thesis, ICS
4/67
INTRODUCTION
Islam is the axis of all activities for a Muslim. Islam is complete, final,
authentic, revealed system of command and control. Allah Almighty
commanded Muslims through revelation on His beloved and last
Prophet Muhammad (PBUH). Muhammad preached those commands
throughout his holy life and controlled the Islamic society forming an
Islamic state based on the revealed system. Whatever he did, allow
and ordered to his companions became Shariah along with Holy
Quran as the practical example. Prophet Muhammad (PBUH) preached
oneness of Allah and invited the whole society to accept this invitation
of Islam. Those who accepted Islam became devoted companions of
Prophet and those who denied this were warned off consequences.
Preaching Islam was not an easy task. Prophet (PBUH) had to fight
battles to protect Muslims, and the Islamic state. It was not a
defensive measure but Holy War was made obligatory to all Muslims
and Allah Almighty ordered Muhammad (PBUH) to persuade Muslims
towards Jihad. The main reason behind this was the dominance of
Islam that Islam is the only acceptable Deen to Allah.Fundamental pillars of Islam are Kalima, Prayer, Fasting, Zakat, and
Hajj. A Muslim is bound to abide by these commands. Basic beliefs in
Islam include belief in Angels, Holy Books, Holy Prophets,
Resurrection, and the Day of Judgment. Allah is Almighty, Creator of
this Universe, Conscious, all Mercy, all Seeing, all Knowing, and
4
-
8/8/2019 Sabir Ali Thesis, ICS
5/67
Benevolent. Muhammad (PBUH) is the Last Prophet and his obedience
obligatory and necessary to be a Muslim.
Then there are some collective and common matters of Islam. An
Islamic state with one Caliph is common and collective duty of all
Muslims. State controls Islamic society and individuals to Holy Law of
Shariah following Sunnah as set by Prophet Muhammad (PBUH). It is
the duty of State to establish Mosques for Prayers, Bait-ul-Maal for
collection of Zakat, educational system, and Jaish (Army) to defend. In
this way, the major responsibility of Islamic state is to promote
Maaroof (virtues) and to prohibit Munkir (Vices).
Prophet Muhammad (PBUH) died after the theoretical and practical
completion of Islam. His heirs were Ulema to guide Ummah. Upon this
conception Abu Bakar Siddique (R.A), obviously Alim and companion
of Prophet became first caliph. Similarly, Umer Farooq (R.A), Usman
bin Affan (R.A) and Ali bin Abi Talib (R.A) were completely on the path
of Prophet (PBUH). No Muslim can claim that they were not Ulema.
They were authoritarian under the umbrella of Shariah.
After the death of Hazrat Ali (R.A), some people created a group in the
Ummah, the Shiites. Hazrat Amir Maaviah (R.A) nominated his son, Yazid, as caliph. Yazid deviated from Shariah and the tragedy of
Karbala divided Muslims into more groups. The political rivalry of
Abbasids and Umayyad created another trend of Tasawuf (mysticism).
Despite the vicissitudes, Islam remained dominated until the
nineteenth century. Many dynasties were established and declined. In
1924, Caliphate ceased to be in power. This long journey of political
rivalry, personal disputes, and personal benefits declined the glory of
Islam and created sects. Although Shariah was there but practice was
no more live.
When Muslims deviated from the right path, West dominated.
Colonialism, Enlightenment and Modernism severely damaged the
practice and thought of Islam. There Muslims were divided into
5
-
8/8/2019 Sabir Ali Thesis, ICS
6/67
distinct classes. These classes are composed of men that often
transcend sectarian boundaries.
Orthodoxy/Traditionalism/Fundamentalism
The term Orthodoxy generally describes a religious attitude or
organized movement that adheres to a holistic approach to religion,
one that sees religion as a complete moral or legal code, providing
answers for all lifes questions; a tendency toward literal
understanding of scriptures. A belief in a foundational golden age,
when the principles of the faith were perfectly applied, and a desire to
recreate such a period today; suspicion and sometimes renunciation
of not only people of other faiths, but also supposedly hypocritical
adherents of the same faith; and discomfort with or rejection of many
aspects of modern, secular societies.
From the 1970s to the present, there has been an increased social
mobilization and political activism because of religion. Islamic
fundamentalism is found today, in varying degrees of strength and
popular support, in every Muslim-majority country and in many
countries with large Muslim minorities. Although they do not form a
monolithic movement, fundamentalists do share certain commonfeatures in both their ideology and their organization. Twentieth-
century Islamic fundamentalism is in many ways a modern
phenomenon, a product of both foreign and indigenous influences.
The fundamentalist worldview is premised on the idea that most
societies, including nominally Muslim societies, are in a state of
jahiliyya, or ignorance, akin to the jahiliyya that prevailed in Arabia
before the advent of the Prophet Muhammads mission. Only a small,
committed vanguard of true Muslims discern the corrupted state of
Muslim affairs and the proper means to remedy it. Their initial mission
is to withdraw mentally and even physically, if need be, from the
jahiliyya in order to inculcate truly Islamic values within themselves
and their organization. This hijra, or flight, is the first type of jihad
6
-
8/8/2019 Sabir Ali Thesis, ICS
7/67
that they must wage. On the instructions of the leader, the Muslim
vanguard must transform their inner jihad into an outer jihad aimed at
overthrowing the un- Islamic order and correcting societal ills. The
details of an authentic Islamic political system are left vaguely defined
in most fundamentalist writings. The basic principle of such an order,
however, is declared to be hakimiyyat Allah, or the sovereignty of
God. This requires the application of divine law, or shari_a, in all its
dimensions. The fundamentalists generally do not feel bound to any
one school or to the entire corpus of classical jurisprudence that
defined shari_a. They feel empowered to perform ijtihad, that is, to
derive law themselves through their own reading of the Qur_an and
sunna. Compared to the modernists, who also claim the right to
ijtihad, the fundamentalist reading of scriptural sources is far more
liberal and conservative.
Liberalism
Islamic liberalism may be defined as a movement to reconcile Islamic
faith with liberal values such as democracy, rights, equality, and
progress. Islamic liberalism forms one strand of Islamic modernism,
which also encompasses modern values that are not associated withthe liberal tradition, such as state building and scientific authority.
Islamic liberalism emerged in the mid-nineteenth century as a
response to the hypocrisy of European liberalism, which was
introduced to the Islamic world by the highly illiberal means of
imperial conquest. Since that time, conservatives have consistently
accused Islamic liberalism of being overly enthralled with European
traditions. Yet Islamic liberalisms self-understanding centers on
Islamic traditions, including the sacred sources that require or allow
liberal practices and the precedents in Islamic history for tolerance
and peaceful coexistence. In the late twentieth century, a new form of
Islamic liberalism added the argument that human interpretation of
revelation is inherently fallible and pluralistic. In this view, the
7
-
8/8/2019 Sabir Ali Thesis, ICS
8/67
repression of Islamic liberalism is an illegitimate exercise in hubris,
because no mortal can presume to know the meaning of divine
revelation with any certainty. Islamic liberalism has generally been a
minority position in the Islamic world. Its representatives have
sometimes fared well when elections are free and fair, though more
frequently liberalism has been blocked by hostile responses of
traditionalists, revivalists, and secularists.
Modernism
Modernism is a movement to reconcile Islamic faith with modern
values such as nationalism, democracy, rights, rationality, science,
equality, and progress. Islamic modernism is distinguished from
secularism by its insistence on the continuing importance of faith in
public life; it is distinguished from other Islamic movements by its
enthusiasm for contemporary European institutions. The movement
emerged in the middle of the nineteenth century as a response to
European imperialism, which pitched the Islamic world into crisis, but
alsoin the view of the modernistsoffered solutions to the crisis.
Influential early figures included Sayyid Jamal al-Din al-Afghani (1838
1897), Muhammad _Abduh (18491905), and Sayyid Ahmad Khan(18171898). Islamic modernism generated a series of novel
institutions, including schools that combined Islamic education with
modern subjects and pedagogies; newspapers that carried modernist
Islamic ideas across continents; theaters, museums, novels, and other
cultural forms that were adapted from European models; constitutions
that sought to limit state power; and social welfare agencies that
brought state power into ever more sectors of social life. Islamic
modernism justified each of these institutions as being more
consistent with the original spirit of Islam than were the existing
institutions of the Islamic world. In some regions, Islamic modernism
declined in the mid-twentieth century, losing popularity to revivalist
and secularist movements. Yet it appeared to have revived in the late
8
-
8/8/2019 Sabir Ali Thesis, ICS
9/67
twentieth century, spurred in part by a dramatic global increase in
modern education.
Secularism
Islamic secularism is a movement seeking to limit the scope of
religious authority, parallel to similar movements in other faith
traditions. The limitation may be ideological, as in secularist
movements to remove religious authority from state institutions or
from social relations; or it may be experiential, as in the
encroachment by consumerism and mass media on activities
previously regulated by religious authority. Ideological secularism
arose in the nineteenth century, when atheists such as Mirza Fath Ali
Akhundzada (18121878) rejected Islam as inherently incompatible
with modern ideals of progress. In the twentieth century, ideological
secularism gained adherents among devout progressives as well.
Major statements were drafted by Muhammad Husayn Na_ini (1860
1936), who warned against religious despotism; _Ali _Abd al-Raziq
(18881966), who argued for a separation of religious and political
authority; and Nurcholish Madjid (b. 1939), who called for thesecularization of worldly matters so as to leave the divine to God. A
generation of military leaders in the middle of the twentieth century,
beginning with Mustafa Kemal Ataturk (18811938), forcibly
secularized many Muslim societies, subjugating religious authority to
increasingly intrusive lay supervision and stripping it of institutions it
previously monopolized, such as courts and schools. At the same time,
experiential secularism spread in the daily practices of Muslims. For
example, alcohol consumption and interest-based bank accounts
increased despite widespread prohibition by Islamic authorities.
Nonetheless, secularism remains a taboo concept in many Muslim
communities, where it is associated with atheism and Western cultural
imperialism.
9
-
8/8/2019 Sabir Ali Thesis, ICS
10/67
RATIONALE/ OBJECTIVE OF THE STUDY
Religious journals have profound impact on the masses because
readers take them as religious and hence true whatever is being
presented in these journals. Most of the journals are published under
the supervision of Ulama who have their own adherents. Therefore it
becomes important to analyze the impact of these journals and more
important to evaluate or scrutiny the religious position of these
journals. Any study of such a type has significance for religioussentiments and methodologies. That is why the researcher has
selected these religious journals for the research study.
The intention of this research study is to evaluate and examine the
religious position of religious journals. Position here means the
point of view or attitude and the commitment or state of
competition according to religious point of view and context.
Religious journals are five journals: monthly Tarjuman-ul-Quran,
monthly Minhaj-ul-Quran, monthly Mohaddis, monthly Bayyinaat, and
monthly Ishraq. The researcher wants to know what is being published
in these journals whether it is unanimous or not. From religious point
of view where do they stand? A systematic and categorical plan of the
research will include:
Evaluation of the objectives and missions of these journals; this
evaluation may be explicit or implicit in the writings of these
journals,
Evaluation of the contents of these journals,
Evaluation of their interpretation of Quarnic verses,
Identification of the sectarian traces in the writings of these
journals
10
-
8/8/2019 Sabir Ali Thesis, ICS
11/67
Following points are to be addressed in special:
Their stance on governing system,
Their stance on banking system,
Their stance on other social issues, Their stance on Jihad
LITERATURE REVIEW
Despite of many internal and external conflicts Islam is still surviving
and thriving but Muslims have lost courage to defend it. Ever-
changing problems of modern world demands changes in Islam. Some
of the Muslims are ready to do this and others have a belief that
Muslims should change themselves not Islam. Reformers and armies
have gone much farther from Islam to adopt modernity. Intellectual or
Ulema are replacing traditional Islam in actual terms.
Muslim rulers, decided to defend their territories trained their armies
on modern lines to save Islamic system. In doing so, however, they
undermined this system.
Caliphate is no longer an issue in our politics. We have adopted
democracy. In this democracy, Ulema have lost their prestigious
positions as real guides of societies. Every Muslim state has
established a constitution that is drafted by western-inspired lawyers,
not by Ulema. Islamic institutions have, as a result, lost their real
sense and have transformed into modern ones. Islamic family system
is no longer a nucleus of Islamic life. We are acting in a way as was
not done by our ancestors. There is a gap between governed and
governors. Now opinions are shattering consensus. Reformation has
already changed our life pattern and still changing. A complete, final,
revealed and closed system of Islam is being mixed dynamically
changing systems and societies. Modernization neither demands nor
needs a revelation, a final Book, a final Prophet and even final
11
-
8/8/2019 Sabir Ali Thesis, ICS
12/67
Success. We have illusion that we can save our tradition being modern
at the same time. Secular education is neglecting religion or enlisting
it in the service of secular state. Shariah has been ceased to be the
base of morality due to democratic and reformist attitude. Because of
nationalism, every state of Muslims has its own problems.
(Jameelah, 1966) cites a statement that Islam shall perish unless it
comes to terms with the modern world. She says that such a clich is
constantly on the lips of our modern-educated elite in every Muslim
country. They never tire of reminding us that it is unrealistic to turn
the clock back because nothing can reverse the trend of history.
Therfore we have no choice except to conform our faith to the
demands of an ever-changing secular society. In order to be strong,
we are told, we must reject traditional interpretations of the Quran
and read it rationally in the light of modern life. All reforms
advocated by the governments of Muslim countries have this as their
goal. He gives warning that the more we Muslims attempt to reform
Islam to make it compatible with the modern life, the weaker we
shall become. We Muslims shall grow in strength and vigor not by
moving along with the trend of time but only by fighting agaisnt it.The Reformed Islam is no longer Islam.
(Kurzman, 1999) analyses three kinds of Shariah in contemporary
Islam: liberal Shariah, Silent Shariah, and Interpreted Shariah.
Liberal Shariah argues that the revelations of Quran and the practices
of the Prophet Mohammad (PBUH) command Muslims to follow liberal
positions. Liberal say that it is un-Islamic to discriminate humanity on
religious basis. Silent Shariah holds that coexistence is not required
by the Shariah but is allowed. First trope holds that Islam requires
democracy, and the second trope holds that the Shariah allows
democracy. The third trope suggests that religious diversity is
inevitable. The Islamic Republic in Iran appears not only to be
12
-
8/8/2019 Sabir Ali Thesis, ICS
13/67
generating liberal ideas but even be erasing the memory of Islamist
ideals.
(Bielefeldt, Feb 2000) finds that Maududi rejected the western
concept of human rights and held the view that it is based on western
arrogance. Islam and Islamic culture often are portrayed as chief
obstacle to an improvement of troubling human rights situation.
Relationship between Islam and human rights is complicated and
raises a number of problems. Maulana Maududis approach to human
rights is uncritical and superficial Islamization to human rights. An-
Naim, a Sudanese scholars, wants to develop a modern version of
Islamic law that is to be in accordance with international standards of
human rights. Hassan has proposed a feminine reading of Quran.
Abdarrazaq was one of the first advocate of political secularism in
Islam. He says Muslims are free to demolish this worn-out system of
Caliphate before which they have debased and humiliated
themselves. Bielefeldt concludes that Islamization of Human Rights is
irrational and must be rejected.
(Lewis, January 2002) finds that in twentieth century Muslim world
has become ignorant, poor and weak. He asks if Islam is an obstacleto freedom, to science, to economic development, how is it that
Muslim society in the past was a pioneer in all these? Muslims fell
away from the authentic Islam and thus lost their greatness, say
fundamentalists. Modernists argue that this loss occurred due to
retention of old customs. The road to democracy is long and hard, and
full of pitfalls and obstacles. The overwhelming majority of Muslims
now live in independent states, but this has brought no solution to
their problems.
(Scruton, 2002) finds that conflicting judgments in particular cases
produced an erroneous jurisprudence. Law originates from Quran,
Sunnah, analogy and consensus. This law is the will of God. Ruthen
says that there is no provision in Islamic law for the corporation as a
13
-
8/8/2019 Sabir Ali Thesis, ICS
14/67
legal person, with rights and duties of its own. Islam has an unrivalled
ability to compensate for what is lacking in modern experience. Syyed
Qutb preached impossibility of compromise between Islam and the
world of ignorance. Scruton says that Islam originally spread through
the world on the wings of military success. Islam appears, both in the
eyes of its followers and in the eyes of the infidel, to be a single
religious movement united around a single goal.
(Stone, 2002) finds that within Islamic crescent political Islam has
grown a response to social, economic, and political discontent and
dislocation to modernization. Islam is both a religion and a culture.
Unfortunately, this aspect is neglected in popular discussion of Islam.
Islam must answer to progressives, reactionaries, socialists and
capitalists, but in itself, it cannot be reduced to any one of them. Islam
provides a code of law and thus, is capable of legitimizing a political
authority. Popular culture should be countered through knowledge
and western culture through jihad.
(Najjar, 2005) finds that Islamists view globalization as a new dawa
for the elimination of the boundaries between Dar-al-Islam (Domain of
Islam) and Daral Kufr. It is impossible, they assert, to merge theMuslims and the infidels in the same category in the name of
globalization, unity of religions, world peace, democracy, or
secularism because Muslims aer one nation, distinguished from all
others by a true Islamic doctrine, a perfect law, a culture and a system
of morals. Arab intellectuals insist that globalization will smoother the
peculiarities of Arab national culture and undermine Islamic morality
and lead to cultural homogenization. Globalization means the removal
of Islam from thought and action, so that Muslims become
subordinated to the West. Human rights, freedom, and democracy are
rationalizations of the power and interests of western nations.
(Alatas, 2005) says that there is a need to understand the media as
a producer instead of a mere transmitter of news, with the ability to
14
-
8/8/2019 Sabir Ali Thesis, ICS
15/67
influence views and opinions. Media is imposing grievances on Islam
and Muslims. Western media is biased as far as Islam is concerned.
(Nasr, 2005) concludes that the rise of Muslim Democracy suggests
that political change will precede religious change. Muslim Democracy
is a nascent force about which much remains to be learned.
Democracy is the product of Islamic Reformation. Muslim Democracy
will bring more liberal thought and practice.
(Abu-Rabi, 2006) concludes that in south Asia, such thinkers and
activists as Sayyid Ahmad Khan, Amir Ali, Maulana Abu-al Kalam Azad,
and others represented the project of Islamic modernism. In Southeast
Asia, most notably in Indonesia, the Muhammdiyyah organization and
its founder, Muhammad Dahlan, represented the project of Islamic
modernism. Major features of Islamic modernism were the revival of
rational elements in the Islamic traditions, finding Islamic solutions to
the challenges of the West, embracing the philosophical and scientific
features of modernity, constructing new academics and religious
institutions to meet the challenges of modernity. Islamic modernism
paved the way for the foundation of nation-state in the modern
Muslim world. In Pakistan, Islamic modernism has raised thesentiments of nationalism. The Aligarh movement produced a
generation that sought accommodation Islamic tradition and western
modernity. Jamat-i-Isalamis main view is Islamization of state through
political and intellectual agenda, in which it has failed. There is no
doubt that both State and Islamism have exploited religion to advance
and/or protect certain political and economic interests.
(Marcotte, 2006) concludes that the disintegration of Ulema, the lost
of the primacy of Arabic as lingua franca, the replacement of the
traditional system of education with a western educational system,
and the introduction of a western political system and institutions are
responsible for the decline of Islamic scientific tradition. Modern
science is uprooted from theological metaphysics. In order to develop
15
-
8/8/2019 Sabir Ali Thesis, ICS
16/67
technologically, Muslims should work on science according to Islamic
metaphysics and thus to produce Islamic science.
(Turner, 2007) concludes that with the current revival of Islam, the
Chinese emphasis on modernization often means that the traditional
religious buildings and sites are must be razed to the grounds. The
principle challenge for Islam in the new global environment is how to
sustain an Islamic identity in the context of modernization, the secular
state and multiculturalism. In western popular literature, journalism,
and public opinion, radical fundamentalism, Islam and terrorism are
often regarded as undifferentiated political movements. Islam has also
become a problem of state security. The west can accept Islam
provided it conforms to the western liberal model. Revival of Islam
involves profound changes in law, politics, and economics and poses
challenges to existing state structures.
(Voll, 2007) concludes that both Islam and Democracy are
compatible or not, depends upon the definitions of Islam and
Democracy. There are diverse opinions; some thinkers say that
democracy is compatible; others say that democracy is incompatible
to Islam. Democracy is the modern ideology of political unbelief,according to Kalim Siddiqui. Elie Kedourie holds a view that the idea of
representation, elections, and parliamentary assembly is alien to the
Muslim tradition. Al-Fanjari says that what is called freedom in Europe
is exactly what is defined in our religion as justice.
(Bushra, 2000) found that the economic issue was addressed in
these magazines but the frequency of such articles was low. However,
qualitative research showed clarity of expression to replace the
current banking system. Quantitative findings on the social issues
revealed the same results as economic issues. Findings on the revival
of Islam revealed that scholars lacked planned directions. On the issue
of Muslim world, findings revealed that scholars are blaming west for
their misery and stressing less on their internal problems. Main focus
16
-
8/8/2019 Sabir Ali Thesis, ICS
17/67
of the magazines has been on obituaries, historical accounts of the
personalities belonging to that particular school of thought, book
reviews and party activities. Findings revealed a predictable message
to do jihad but to achieve what, was missing.
(Imran Baig, 2004) concludes that religious scholars are not fully
attending to the task of reconstruction of Islamic society. Tarjuman-al-
Quran is a representative of a religious political party and has a clear
concept of revival of society. It has the view that Muslims should enter
politics. Mohaddis has a view that there should be Islamic reforms.
Findings revealed that main focus of these magazines was on
obituaries, historical accounts of personalities belonging to that
particular school of thought.
(Amina Cheema, 2007) concludes that there is a great impact of
religious magazines on our youth. Young minds that used to read
these religious magazines not only instigated towards jihad but also
misguided about the teachings of jihad. Ulamas are rigid about Islamic
concepts. These magazines hypnotize people who read these
magazines. These magazines are virus. They are providing rebel
against state.
THEORATICAL FRAMEWORK
Holy Quran and Ahadith provide guidelines for the preaching and
communicating of Islam. Holy Quran and Ahadith clearly state that
17
-
8/8/2019 Sabir Ali Thesis, ICS
18/67
what to preach and how to preach. These guidelines are interpreted
and explained in the exegesis of Holy Quran and Ahadith. Here are the
Quranic guidelines and teachings about Dawa.
Do you enjoin the righteousness upon mankind and you forget
yourselves, while you recite the Scripture. Have you then no
sense. (Al-Baqrah 44)
Ibn Kaseer writes the interpretation of this verse under the heading
Special Orders to Communicators of Religion.
Here we should keep in mind that what is criticized here is to orders
others to do right deeds while not practicing it, not the act of ordering
to do right deeds itself. To say to do right deeds is a virtue in itself,
also a duty. Nevertheless, one oneself should practice it. To say to do
right deeds is one duty and to do right deeds is another duty. One
duty should not be abandoned if second is not fulfilled. If both duties
are abandoned, then there is double punishment. The scholar who
teaches virtues to other but himself not practice it, is like a lamp.
Allah will not be as strict to ignorant as to scholars. Ignorant and
scholar are not equal.
It is proved that Tableegh (communication of Islamic principles) is aduty of Ulema. But the important question is what should be the
proper way? Where, to whom and in what way communication should
be done? These are the important questions. Prophets method was
address to individual. Now a day, scholars say that we should benefit
from the opportunity of mass media. Islam was preached through
interpersonal communication and face-to-face communication. Now
Islam is completed; the task of Dawa is still there. The question is
what would be Dawa and how? Holy Quran syas,
Call (O Muhammad) to the way of your Lord with wisdom and
good instruction, and argue with them in a way that is better.
Indeed, your Lord knows best of him who has gone astray
18
-
8/8/2019 Sabir Ali Thesis, ICS
19/67
from His way, and He is best Aware of those who are guided.
(An-Nahl 125)
Wisdom and exhortation does not meant that peoples mistakes and
deviations should be ignored or undervalued mere to win their
opinions and support. Whatever the reality is should be communicated
without any fear.
So proclaim that which you are commanded, and withdraw
from the idolaters. (Al-Hijr 94).
But to proclaim Dawa to Muslim community is not like the community
of idolaters. Today their place has been filled with governmental and
political powers. If a government is not working according to Shariah
and they are not willing to implement Shariah. Holy Quran guides us
what we should do in this situation. Most of the Islamist parties for
the revival of Islam are striving through democratic process. But the
replacement of democracy through democracy is illusion. To damage
a constitution by abiding by the constitution is self-contradictory.
Enemy of Islam will never agree to enforce Islam easily. The
alternative is jihad.
Permission is given to those who fight because they havebeen wronged. And indeed Allah is Able to give them victory.
(Al-Hajj 39).
Muhammad Qutb analyses that sanctions to Ulama to fight is
applicable only when some necessary conditions are fulfilled.
o When there is clear dispute between Islam and Kufr.
o Legitimacy of Power
o
Concrete home work for social supporto Wide circle of supporters
o Sincere members of the League
It should be clearly distinguished to the callers of Dawa that all the
laws other than Shariah all null and void. Even minor acceptance of
19
-
8/8/2019 Sabir Ali Thesis, ICS
20/67
these laws is pollutant for Faith. At this time some agree while others
disagree on the methodology through which Islam will be revived.
They are judging the situation.
Is it the judgment of the time of (pagan) ignorance that they
are seeking. And Who is better than Allah for judgment to a
people who have firm faith. (Al-Maidah 50)
At least the preachers of Islam should be clear that all the laws are
derived from Shariah, Shariah itself refutes all others sources and all
other laws. Why should we choose from other systems? Our Sharah is
complete. No other piece of law can be grafted in this Shari;ah. The
law that is not derived from Shariah, their obedience and application
and acceptance is Kufr. It is the duty of Muslims to fight against all
such laws.
Ibn Kathir writes in his famous Tafseer under the interpretation of
above Holy Verse:
It is Jahiliyah to derive laws from ones own analogy,
outside of Shariah. They, who derive laws against Shariah
as per their wishes, are Kafir and against them Jihad is
Wajib. This is because they should return to Shariah andfollow Sunnah in all the affairs no matter how minor and
slight the affair is. Tafseer Ibn Kathir, Vol.2, p.82
More or less this situation is present completely in the Muslim world.
However, jihad is postponed by Ulema. It is postponed on the claim
that it is not possible. To make it possible, Ulama should get the
masses informed about real Islamic principles. This postponement is
legitimate only in the situation if they are working to change society
to return to Islam. No Imam and Jurisprudent of Islam has talked about
democracy. Now a majority of Muslims believe it Islamic. Ulama
should teach that Democracy is illegitimate. Right deeds should be
dome through right path. They should tell that Shariah is not a choice
but a duty. For this purpose, social change is necessary.
20
-
8/8/2019 Sabir Ali Thesis, ICS
21/67
Social change means the above rule of Islam should be communicated
to the masses. Not only communication but the masses should be
saturated to the degree so that they are willingly ready to quit the bad
habits. To exert social influence, Muslims need the reminders of their
collective duties. These guidelines are provided in the Holy Quran.
And it is not for a believing man, nor a believing woman, when
Allah and His Messenger have decreed a matter (for them), that
they should (thereafter) have any option in their matter. And
whoever disobeys Allah and His Messenger, then certainly he
has strayed in error manifest. (Al-Ahzab 36)
Many of the people of the Scripture wish if they could turn you
back as disbelievers after your belief. Out of envy from their
own selves, after the truth has become manifest to them. So
forgive and overlook, until Allah brings His command. Indeed,
Allah has power over all things. (Baqrah 109)
These are the limits (ordained by) Allah, so do not transgress
them. And whoever transgresses the limits of Allah, then it is
those who are the wrongdoers. (Al-Baqrah 229)
Beautified for mankind is love of that they desire of women, and
sons, and heaped up sums of gold, and silver, and horses
branded, and cattle, and tilled land. That is enjoyment of the life
of the world. And Allah, With Him is the excellent return.
(AlImran 14)
You are the best nation raised up for mankind. You enjoin to
right, and forbid from wrong, and you believe in Allah. And if the
People of the Scripture had believed, it would have been betterfor them. Among them are believers, and most of them are
disobedient. (Al-Imran 110)
If any good happens to you, it grieves them, and if any
misfortune befalls you, they rejoice at it. And if you are patient
21
-
8/8/2019 Sabir Ali Thesis, ICS
22/67
and fear (Allah), their plot will not harm you at all. Surely, Allah
is surrounding that which they do. (Al-Imran 120)
And do not have intimate relations with them (your wives) while
you are in Itikaf (confining yourselves) in the mosques. These
are the limits by Allah, so approach them not. Thus does Allah
make clear His verses to mankind that they may become
righteous. (Al-Baqrah 187)
you who believe, obey Allah, and obey the messenger
(Muhammad), and those who are in authority among you. Then
if you have a dispute concerning any matter, refer it to Allah and
the messenger if you are (in truth) believers in Allah and the
Last Day. That is better and more commendable in the end. (Al-
Nisa 59)
And indeed, there is among you he who lingers behind, then if a
disaster befalls you, he says: Indeed, Allah has been gracious
to me in that I was not present with them. (Al-Nisa 72)
So let those fight in the cause of Allah who sell the life of this
world for the Hereafter. And whoever fights in the cause of
Allah, and is killedor gets victory, We shall bestow upon him agreat reward. And what is (the matter) with you that you fight
not in the cause of Allah, and those weak among men, and the
women, and the children who say: Our Lord, take us out from
this town the people of which are oppressors. And appoint for us
from Yourself a protecting friend, And appoint for us from
Yourself a helper. . Those who believe, fight in the cause of
Allah, and those who disbelieve, fight in the cause of evil ones.So fight against the friends of the devil. Indeed, the plot of Satan
is ever weak. Have you not seen those to whom it was said:
Withhold your hands, and establish prayer, and pay the poor
due, Then when fighting was ordained for them, behold, a party
of them feared men as they feared Allah, or even greater fear.
22
-
8/8/2019 Sabir Ali Thesis, ICS
23/67
And they say: Our Lord, why have You ordained upon us
fighting. If only You had given us respite for a short period. Say
(O Muhammad): The enjoyment of this world is little. And the
Hereafter will be better for him who fears (Allah). And you will
not be wronged (even as much as) the husk on a date-stone.
(Al-Nisa 74-77)
Allah, there is no god except Him, the ever Living, the Sustainer
of all that exists. (Al-Imran 2)
You will certainly find the most intense of people in hostility to
those who believe, (to be) the Jews and those who associate
others (with Allah). And you will certainly find the nearest of
them in affection to those who believe, (to be) those who say:
We are Christians. That is because among them are priests
and monks, and because they are not arrogant. (Al-Maida 82)
Surely, His is the creation and the command. (Al-Aaraf 54)
Those who, if We give them authority in the land, establish
prayer and give charity and enjoin what is right and forbid what
is wrong. And with Allah rests the outcome of (all) matters. (Al-
Hajj 41)
And if the truth had followed their desires, truly the heavens and
the earth and whoever is therein would have been corrupted.
But We have brought them their reminder, then they from their
reminder turn away. (Al-Mouminoon 71)
And the slaves of the Beneficent are those who walk upon the
earth humbly. And when the ignorant people address them, they
say: Peace. (Al-Furqan 63)
Do people think that they will be left alone because they say:
We believe, and they will not be tested. And certainly, We
have tested those who were before them. Thus Allah will surely
23
-
8/8/2019 Sabir Ali Thesis, ICS
24/67
make evident those who are truthful, and He will surely make
evident (those who are) the liars. (Al-Ankaboot 2-3)
They know what is apparent of the life of the world, and they are
heedless of the Hereafter. (Ar-Room 07)
Corruption has appeared on land and sea because of (the evil
of) what the hands of people have earned, that He may make
them taste a part of what they have done, that perhaps they
may return. (Ar-Room 41)
Allah puts forth a similitude, a man belonging to many disputing
partners, and a man (belonging) exclusively to one man. Are the
two equal in similitude. Praise be to Allah. But most of them do
not know. (Al-Zumr 29)
Indeed, those who say: Our Lord is Allah. Then remain upright,
the angels will descend upon them (saying): Do not fear, nor
grieve, and receive the good tidings of Paradise which you have
been promised.(Hameem Al-Sajdah 30)
And I have not created the jinn and the mankind except that
they should worship Me. (Al-Zaariat 56)
That which Allah gave as booty to His messenger from the
people of the townships, it is for Allah, and for the Messenger,
and for near relatives, and the orphans, and the needy, and the
wayfarers, so that it does not become commodity among the
rich of you. And whatever the Messenger gives you, so take it,
and what he forbids you from, refrain. And fear Allah. Indeed,
Allah is severe in punishment. (Al-Hashr 7)
you who believe, do not take My enemies and your enemies asfriends, extending towards them affection while they disbelieved
in that which has come to you from the truth. They drive out the
Messenger and you because you believe in Allah, your Lord. If
you have come forth to strive in My way and seeking My good
24
-
8/8/2019 Sabir Ali Thesis, ICS
25/67
-
8/8/2019 Sabir Ali Thesis, ICS
26/67
scholar tries to deduce laws and principles from the holy scriptures.
Veteran and trained scholars may feel no difficulty in doing this but
others fail to follow the principles and misinterpret the text.
Unintentional mistakes are natural in this process. However, some
scholars do this intentionally to corrupt the body of knowledge.
Ghulam Ahmad Pervez and Mirza Ghulam Ahmad are the best
examples of this. Since I am not authorized to do direct interpretation
of religious journals, Ill do it with the help of three famous exegeses
of the Holy Quran: Tafseer Ibn Kathir, Maarif-ul-Quran by Mufti
Muhammad Shafi, and Taiseer-ul-Quran by Abdurr Rehman Kelani.
Tafseer Ibn Kathir is a standard commentary among all the
commentaries of the Holy Quran. Maarif-ul-Quran is also a standard
commentary because it uses all the authentic commentaries as
citation and source. Taiseer-ul-Quran is the most standard
commentary of the Holy Quran. The reason for the selection of these
commentaries is that these are written in simple language that is
much easy to understand and translate; authentic scholars of Islam
consider these commentaries.
The five journals cover diverse topics about Islam and thecontemporary world. I am not going to analyze all sorts of topics
discussed in these journals but a few issues and viewpoints. Ill not
discuss the sectarian debates and Fiqhi differences, if there are,
because it is established that Muslims follow different Fiqh and all of
them are held true to certain extent. Then there are excellences
(Fazayil) of different Islamic values and traditions; there are attributes,
obituaries, book reviews and historical and political articles, I will not
discuss them.
I will choose only those articles, viewpoints, and statements that are
directly related to Nasus (authentic and final commandments) about
Islamic teachings. Democracy, media, womens issues, Islamic
banking, Human Rights, and Jihad are most commonly debated topics.
26
-
8/8/2019 Sabir Ali Thesis, ICS
27/67
These topics are of my focus. However, I will also discuss those
separate issues that are not common among all the journals but bear
being novel to Islamic teachings such as the Issue of liberalism,
modernism, secularism, terrorism. I will try to find out the differences
among these journals and the peculiarity from mainstream Islam.
The method of my work is that I will state the stance of a journal on a
specific issue with supporting arguments for that issue. If arguments
contain a holy verse from Quran, I will present the commentaries I
have selected for that holy verse to judge the weight of the argument.
In the case, there is no holy verse but a Hadith or historical quotation,
then I will check the reference whether provided or not. The standard
method to quote from a Hadith is that the Arabic text and complete
reference is provided with the translation in Urdu religious texts. Mere
translation of Hadith or holy verse is discouraged. Therefore, if the
case is not this, the argument will be considered suspicious.
The third case is that there is no holy verse, no Hadith, no historical
reference but a mere personal statement; then, I will analyze the
logical validity of the statement presented in the light of Holy Quran
and selected commentaries. Generally, these types of statements arepassed in the question answer section of the journals. At this point, I
will also present the counter-argument, if there is any, from other
selected journals and beyond that.
Statistical analysis and calculations are not important because the
frequency of statements merely shows the intensity of a belief but the
position is same.
Another aspect to find out the line of difference of consensus among
the journals is the status of Muslim Ummah. For this purpose I will
present the opinions of the journals regarding the challenges to
Ummah, problems of Ummah and causes of decline and the solutions
or suggestions provided by them.
27
-
8/8/2019 Sabir Ali Thesis, ICS
28/67
Final aspect of analysis is the identification of logical contradictions in
the writings of these journals. Contradictions and opposing statements
confuse the reader and become fatal for true believers. This angle of
study is based on critical examination of the whole volumes of these
journals.
The advantage of this methodology is that the standard scales are
fixed forever. Holy Quran is there, collection of Hadith and
commentaries are there. Anyone can use them carefully to check the
validity of the opinions of any scholar.
FINDINGS AND DISCUSSION
In this chapter the researcher analyses theses journals applying his
methodology as explained in the previous chapter.
BAYYINAATBayyinaat is the monthly journal of Jamia Banuri Town. It belongs to
Deobandi school of thought. Moulana Saeed Jalal Puri (now late) is
editor of this journal. Generally, Ulama write for this journal but
queries and the articles of other writers are also accepted. A council of
Ulama gives the answers of the questions. This journal is the
representative of Jamia Banuri Town. Its mission is social change,
28
-
8/8/2019 Sabir Ali Thesis, ICS
29/67
purification of Muslims, to spread teachings of Islam, defending Ulama
and covering the Fitnas. It is published from Karachi.
1. Pakistani constitution is not Islamic.
It supports this statement with the following arguments:
Islam is not superior in every state matter.
No belief, value, principle and law of Islam is protected
constitutionally.
Courts are not bound to Shariah.
Islamic Penal code is not operative.
Muslims are not bound to fulfill their Islamic duties.
There is no punishment for the negation of Islam.
2. Democracy and elections are un-Islamic.
No argument supports this stance. However, in the favor of
Caliphate, the following verse is quoted without reference.
And whosoever does not judge by what Allah has
revealed, then it is those who are the disbelievers.
This holy verse is from Surah Al-Maidah, 44. Holy Verse 45 and 47 of
this Surah also narrate the related statements.
Ibn Kathir writes the interpretation of this holy verse in this way:
Although this verse is revealed for the Jews and
Christians but Muslims are also have to follow this divine
order. Ibn Masood (R.A) said that bribery is prohibited and
any Fatwa against or judgment against the Shariah in case
of bribery is manifest Kufr. Sadi said that he who gave a
decision against revelation, knowing that it is against
Shariah, is a Kafir, in case of Jews an oppressor and in
case of Christians a corrupt. Ibn Abbas said that the
person doing against this verse is negating this verse.
29
-
8/8/2019 Sabir Ali Thesis, ICS
30/67
Tauoos said that he is not a Kafir like the one who negates
Islam. Atta said that he is excluded from Muslim Ummah.
Mufti Shafi deduced the following five injunctions from the holy
verses 44 to 50:
1. We know from the initial verses that the case
brought to the Holy Prophet by the Jews was decided by
him. The decision was in accord with the Shari'ah of the
Torah. This proves that the religious injunctions in force in
the previous Shari'ahs remain in force until abrogated by
the Holy Qur'an or Divine Revelation as it was in the cases
of the Jews where the injunction concerning equality in
Qisas (Law of Retaliation) and stoning to death (Rajm) in
punishment of adultery (Zini) was there in the Torah as
well. Then, the Quran too retained it as it was.
2. Similarly, in the second verse (45), the Holy Prophet
enforced the injunction of Qisas about the Retaliation for
Wounds, which has been mentioned with reference to the
Torah, in Islam. On this basis, the rule of procedure with
the majority of the 'Ulama of Islam is that injunctions ofprevious Shari'ahs which have not been abrogated by the
Quran are valid, enforceable and obedience-worthy in our
Shariah too. That is why, in the cited verses, the people of
the Torah have been asked to decide, judge and obey in
accordance with the Torah and the people of the Injil have
been asked to decide, judge and obey in accordance with
the Injil - though both these Books and their Shariahs
stand abrogated after the appearance of the Holy Prophet.
The outcome is that the injunctions of the Torah and InjIl,
which were not abrogated by the Quran, are obedience-
worthy even today.
30
-
8/8/2019 Sabir Ali Thesis, ICS
31/67
3. The third injunction which stands proved from
these verses is that ruling contrary to the injunctions
revealed by Almighty Allah is Kufr (disbelief in and
rejection of Faith) under some conditions specially when
it is combined with belief in its being not true. And under
some conditions, it is Zulm (injustice) and Fisq
(disobedience, sin) - when belief-wise, one does accept
them as true, but, in practice, does what is contrary to it.
4. The fourth injunction, which appears in these verses,
is that taking bribe is absolutely Haram (unlawful) -
specially, the taking of bribe in a judicial case, which is far
too grave.
5. The fifth injunction, which emerges clearly from
these verses, is that all prophets, may peace be upon
them, and their Shari'ahs agree in principle, but there is
that difference in minute and subsidiary injunctions with
them - a difference which is based on considerations of
great wisdom.
Maulana Kailani interpreted these verses as under:Although this Holy Verse address the Jews but it is
also applies to the Muslims. Whoever takes decision
against shariah and divine orders, commits Kufr.
3. Jihad is forever.
No reference or argument supports this stance.
4. Islamic banking is illegitimate.
It is argued that Islamic banking is not different from capitalist
banking which is based on interest. On this principle, Islamic banking
is illegitimate and any kind of job in these banks is prohibited. In
August 2008, more than 32 Ulama of Pakistan issued a unanimous
Fatwa of 390 pages that Islamic baking is illegitimate. They
extensively worked on the issue and supported the Fatwa with many
31
-
8/8/2019 Sabir Ali Thesis, ICS
32/67
kind of arguments. I am mentioning the only two instances, which
Ulama stated as against Shariah.
Expenses:The bank may, without any further express authorization from the
customer, debit any account of the customer maintained with theBand for:(i) All expenses, fees, commissions, taxes, duties or other charges
and losses incurred suffered or sustained by the Bank inconnection with the opening/operation/maintenance of theAccount and/or providing the services and/or for any otherbanking service with the Bank may extend to the Customer.
(ii)The amounts of any or all losses, claims, damages, costs,charges, expenses or other amounts which the Bank maysuffer, sustain or incur as a consequence of acting upon theinstructions.
Account Form"All funds deposited in the account to be opened pursuant to thisapplication. and all transactions in relation theretro will begoverned by the Terms and Conditions for Accounts and Services,Policies of Meezan Bank Ltd. and all laws, regulations,rules, decrees,by-laws, applicable to Meezan Bank Ltd. Including regulations,directions and circulars, issued by the State Bank of Pakistan and allamendments that may be made from time to time to all or any of theabove. I/We agree to provide any documents requested by MeezanBank Ltd.... [etc.]
5. The Appearance of Ulama on T.V channels is not good.
This is also a Fatwa attached with the Fatwa on Islamic baking.
6. Human Rights are un-Islamic.
There is no supporting argument.
7. Grafting of Human limbs is un-Islamic.
It is argued that man is not the owner of his body so he cannot donate
his limbs. It is said that amputation of limbs and organs is prohibited
in Ahadith. Ahadith and opinions of Ulama are quoted with complete
references.8. Pakistani Government is not Islamic government.
It is a statement; no argument supports this. However, the arguments
presented on the issues of constitution and Democracy are enough to
32
-
8/8/2019 Sabir Ali Thesis, ICS
33/67
support this statement. Moreover, Surah Al-Asr is mentioned in this
regard so we will see the interpretation of this Surah.
Ibn Kathir writes that:
Man is in loss except those who have good faith, do
virtues, and advise others to do the good deeds and to do
virtues. Muslims should advise each other to do right deeds
and forbid each other to do wrong ones.
Mufti Shafi stated that:
This Surah lays down the important principle of guidance
for the Muslims that inviting other Muslims to keep to the
true faith and good deeds is as much necessary as their
own submission to the Holy Quran and Sunnah. Without
sincere efforts, to the best of ones ability, to invite others
to the right path, ones own good deeds are not enough to
ones salvation. Especially, if a person does not take care
of the spiritual and moral welfare of his wife, children and
family and turns a blind eye to their unrighteous deeds,
he is blocking his way to salvation - no matter how pious
he himself might be. Therefore, the Quran and the Sunnahmake it obligatory upon every Muslim to do his best to
invite others to the good deeds, and warn them against the
evil acts. Unfortunately, let alone the public, many learned
people are lax in this matter. They think it is sufficient for
them to be concerned about their own moral and spiritual
well-being. They are not concerned about the well-being of
their family and children. May Allah grant us the ability to
act upon this verse!
Maulana Kailani writes that:
This Surah reveals that Islam gives due importance to
collective social life. Individuals must do right deeds and
advise others to do the same.
33
-
8/8/2019 Sabir Ali Thesis, ICS
34/67
Contradictions
In the May Issue, it is said that Pakistani government is not an Islamic
government and Pakistani constitution is un-Islamic. In the same
article, it is said, Jihad must be announced by the Government. If
the government is not Islamic, how can it announce Jihad? This stance
means government should announce Jihad against itself.
TARJUMANULQURANTarjumanulqran is the representative journal of religio-political party,
Jamat-e-Islami. It is published from Lahore. Prof. Khorsheed Ahmed is
editor. Its mission isTableegh, Moral improvement, and Nifaz-e-Islam.
1. Islam can be implemented only through Democracy,
there is no other way.
There is no logical argument to support this stance even the nature of
Democracy.
2. Muslims and non-Muslims have similar citizen rights and
this is actually a religious pluralism.
There is no reference and argument to support these two positions.
3. Girls can watch cricket matches and T.V dramas.
No reference from Islamic scriptures is provided in this regard.
34
-
8/8/2019 Sabir Ali Thesis, ICS
35/67
4. There is no candidate, no election campaign regarding
the selection of Ameer in Jamaat-e-Islami.
Why Jamaat-e-Islami is not following the democratic rules in its
internal matters while promoting democracy in its journal and
practicing it in politics? This is a contradiction.
5. Islam gives Democracy as a political system.
Following arguments support this stance:
I. Ruler is to be chosen according to the will of people.
II. Its different models should be experimentally tested.
There is no evidence and proof that these two principles are the
teachings of Islam. If these two are the Islamic teachings or rules then
it must be stated anywhere in Quran and/or Hadith, but journal
provides nothing.
6. Allah has created man to conquer the universe.
No argument supports this stance. Following Verses from the HolyQuran negate this statement:
And they say: Allah hath taken unto Himself a Son. Be He glorified!
Nay, but whatsoever is in the heaven and the earth, His. All are
subservient unto Him. (Al-Baqrah 116)
Lo! your Lord is Allah Who created the heavens and the earth in six
Days, then mounted He the Throne. He covereth the night with the
day, which is in haste to follow it, and hath made the sun and the
moon and the stars subservient by His command. His verily is all
creation and commandment Blessed be Allah, the Lord of the Worlds!
(Al-Aaraf 54)
And he hath constrained the night and the day and the sun and the
moon to be of service unto you, and the stars are made subservient
by His command. Lo! herein indeed are portents for people who have
sense. (Al-Nahl 12)
Hast thou not seem how Allah hath made all that is in the earth
subservient unto you? And the sap runneth upon the sea by His
command, and He holdeth back the heaven from falling on the earth
unless by His leave. Lo! Allah is, for mankind, Full of Pity, Merciful. (Al-
Hajj 65)So We made the wind subservient unto him, setting fair by his
command whithersoever he intended. (Saad 36)
He it is Who hath made the earth subservient unto you, so walk in the
paths thereof and eat of His providence. And unto Him will be the
resurrection (of the dead). (Al-Mulk 15)
7. Islamic banking is becoming popular and developing.
35
-
8/8/2019 Sabir Ali Thesis, ICS
36/67
There is no discussion about the legitimacy of Islamic Banking. It is
said that HSBC and Deutsche Bank are initiating this Banking. It is
taken for granted that these capitalist banks are promoting interest
free banking. A reader responds, in the next Issue that there is
disagreement among Ulama on the issue of Islamic banking; it must
be made clear to the readers.
8. Beauty parlor training and business is allowed.
No argument supports this stance. Moreover, the readers, in the next
Issues in the following words criticize this stance:
It is not a legitimate business in Islam. Many beautician techniques
are strictly prohibited in Ahadith, such as to make eyebrows, facial
threading, and make-up. How can you legitimize it?
In September Issue, a reader says that it is an act of ignorance and
negation of Ahadith.
9. TV dramas are full of glamour, vulgarity, fashion, andoffensive ads. They are corrupting our youth and wiping
out Islamic traditions.
This point is contradictory to third point discussed previously.
10. The worst Democracy is better than the best
autocracy.
This argument supports the stance:
Democracy means the sovereignty of Law, protection of Public
interest, superiority of feelings and Will, sovereignty of the Parliament,
freedom of judiciary and protection of fundamental (human) rights.
No supporting evidence is provided ensuring that these characteristics
of Democracy are deduced from Quran and Hadith.
11. Sovereignty belongs to Allah.
His is the Sovereignty. There is no God save Him. How then
are ye turned away? (Al-Zumar 06)
This stance, support by the Verse of Holy Quran negates the above
stance and is clearly contradictory to it.
12. The Ameer of Muslims must be elected by Majority
votes.
No evidence supports this stance. In addition, it is contradictory topoint 04 discussed earlier.
36
-
8/8/2019 Sabir Ali Thesis, ICS
37/67
MINHAJULQURAN
Minhajulquran is the monthly journal of Minhajulquran. Allama Tahir-ul-Qadri is the founder of this Organization. It belongs to Barelvi
school of thought. It is the representative of Minhajulquran. Its policy
is to promote Minhajulquran and to capture the audience of Minhaj
Movement. Its mission is Reform of Islam, Sufism, and Peace. Editor
is Ali Akbar Qadri. It is published from Lahore.
1. This journal frequently uses pictures, even of young
girls.
2. Hazrat Imam Hussein faught with Yazid because he
converted Islamic system of Khilafat into Kingship. Yazid
was not following democratic values, fundamental rights
and political freedom, political freedom and Human
rights.
There is no historical reference or any argument from Holy Quran and
Hadith to prove the stance.
37
-
8/8/2019 Sabir Ali Thesis, ICS
38/67
3. To kiss foot and hands of respected ones is Sunnah.
No reference is provided for this stance.
4. Surah Al-Kafiroon gives the right of religious freedom.
Ibn Kathir writes in the commentary of this Surah;
This Surah declares disapproval of the actions of non-
Muslims and there is Commandment to worship only Allah
purely. Although, the immediate addressee are Kafireen of
that age but it is a universal declaration. Holy Prophet
(PBUH) was advised by revelation to declare this
annoyance. Every religion other than Islam is not accepted
and denied.
Mufti Safi writes:
Ibn Ishaq reports from Sayyidna Ibn 'Abbas & that Walid
Ibn Mughirah, 'AsIbn Wail , Aswad Ibn 'Abdul-Muttalib and
Umayyah Ibn Khalaf approached the Messenger of Allah
and proposed a compromise to him to the effect that he
should worship their idols for a year, and they would
worship Allah for a year. [Qurtubi]. According to Sayyidna
Ibn 'Abbas &, as recorded in Tabarani, the pagans ofMakkah proposed to the Messenger of Allah: "We shall give
you so much of wealth that you will become the richest
man in Makkah; we shall give you whichever woman you
like in marriage; we are willing to follow and obey you as
our leader on condition that you do not speak ill of our
gods. If you do not agree to this, then let us agree that you
worship our gods for a year and we would worship your
God for another year".
According to Abu Salih's report, Sayyidna Ibn 'Abbas &
narrates that the pagans of Makkah made the following
proposal for compromise:
38
-
8/8/2019 Sabir Ali Thesis, ICS
39/67
"At least touch some of our gods, we will believe in you."
Upon this, Jibra'il descended with Surah Al-Kafiroon.
This Surah is the Surah of disavowal from the actions of the
pagans, and enjoins the Muslims to worship Allah alone to
the exclusion of all forms of pagan worship.
The Traditions cited above indicate that the pagans had
made many proposals to the Holy Prophet (PBUH) & not
once or in a single session, but on different occasions and
in different sessions in the hope that at one time or
another a compromise might be reached. Therefore, there
was a need to respond to all the proposals definitely and
decisively, and thus frustrate their hope once and for all.
All these incidents might have taken place at different
times and different places. The purport of the Surah is to
prevent or prohibit any such compromise.
In this Surah, the statements are repeated. The repetition
has been explained in different ways by different
authorities. Bukhari explains it thus: When two identical, or
near identical, expressions occur side by side, manycommentators interpret one of them as happening in the
present time and the other as going to happen in the
future time. Thus, there is no meaningless repetition. The
second and the third verses refer to the present time,
meaning 'I do not worship at the present time what you are
worshipping, nor do you worship at the present time what I
am worshipping'. That is, 'I believe in Oneness of Allah and
worship Him only, whereas you believe in multiple gods
and goddesses and worship them'. Verses [4and 51 refer
to the future time, meaning 'neither is there a possibility
that I will ever worship what you are going to worship in
the future, nor will you worship what I will persist in
39
-
8/8/2019 Sabir Ali Thesis, ICS
40/67
worshipping.' In other words, 'I will persist in my belief of
Divine Oneness and worship of Him and you will persist in
belief of multiple gods and goddesses and worship of
them'. Maulana Ashraf 'Ali Thanawi has preferred this
interpretation in Bayanul-Qur'an, (and the translation given
above is based on it.) However, he disagrees with Bukhars
interpretation of the word din, which Bukhari interprets as
'the religion of disbelief and the religion of Islam'
respectively, in verse [6] "For you is your faith, and for me,
my faith" meaning the proposed compromise or peace
agreement is not acceptable. I shall continue to follow my
faith and you may go on following your faith, and suffer its
disastrous consequences. In Bayanul-Qur'an, however, the
word din has been interpreted as jazza, retribution, or
requital'.
In this way, verses [2 & 31 show that the objects of worship
are different from each other and verses [4&51 show the
differences in the modes of worship. In sum, 'neither our
objects of worship, nor our manner of worship, arecommonly shared by us; they are different.' In this way, it
is seen that there is no real repetition, because while the
formal expressions might be identical or near identical, but
deeper semantic meanings are different. The mode of
worship was revealed to the Prophet by Allah and passed
on to the Muslims through him. The pagan manner of
worship is self-fabricated.
Other commentators have interpreted the two sentences in
a third way. According to them, the particle is retained in
both places as a relative pronoun, and in both the sentence
is taken as representing present tense. They in fact
maintain that the repetition of the two sentences have
40
-
8/8/2019 Sabir Ali Thesis, ICS
41/67
been used as a rhetorical device and employed by
deliberate design to secure emphasis. Not every repetition
is unpleasant or meaningless, even though the same idea
may be reiterated by the same wording, as for instance in
[94:5-61(Undoubtedly, along with hardship there is ease.
Undoubtedly, along with hardship there is ease) Verse [6]
is the repetition of verse [5] and is deliberately reiterated
to secure emphasis, as well as to reject outright the
several proposals made on different occasions.
Peace Treaty with Unbelievers is Permissible in
Some Cases but not in Others
Surah Al-Kafiroon dismisses out of hand the many
proposals of compromise offered by the pagans and
declares dissociation from them. However, the Holy Qur'an
itself has said in [8:611] (And if they tilt towards peace,
you tilt towards it." that is, enter into peace treaty with the
infidels or pagans or non-Muslims. Moreover, when the
Holy Prophet migrated to Madinah, he entered into peace
treaty with the Jews. Therefore, some of the commentatorshave opined that Surah Al-Kafiroon has been abrogated.
Their basic argument pivots around the verse (For you is
your faith, and for me, my faith). They contend that this is
apparently in conflict with the ordinances ofjihad, but this
is not true, because the verse does not guarantee, nor
does it even permit, the infidels to maintain their infidelity.
It simply means what is stated in [28:55] (For us, our
deeds, and for you, your deeds), that is, as you sow, so
shall you reap. In fact, the correct position held by the
majority of the scholars is that this Surah is not abrogated.
The proposals of compromise that were offered by the
pagans at the time of the revelation of the present Surah
41
-
8/8/2019 Sabir Ali Thesis, ICS
42/67
are still prohibited, and the peace treaties allowed by 8:61
or entered into by the Holy Prophet are still permissible. It
is necessary to understand the circumstances and
conditions of the treaty and take a proper decision
accordingly. In one of his Traditions, the Holy Prophet laid
down the general principle of peace treaty with the infidels
and pagans, thus: (Every compromise is permitted except
the one, which turns prohibited things into lawful and
lawful things into forbidden.) If the various peace proposals
made by the pagans are carefully analyzed, they were all
certainly and definitely purported to mix elements of
pagan beliefs and practices with Islamic beliefs and
practices, thus creating confusion; and in some cases they
required Muslims to renounce Islam [albeit temporarily]
and commit themselves to paganism. Surah Al-Kafiroon
denounces such treaties, and declares dissociation from
paganism.
Analyzing the peace pact with the Jews, on the other hand,
it is seen clearly that it did not in any way require Muslimsto denounce or renounce Islam, nor did it require them to
mix elements of un-Islamic beliefs with the true faith. Islam
is the religion that stands for tolerance, kindness,
politeness and peace more than any other religion.
However, all these ethical principles can be applied in the
matters of human rights. There is no room for compromise
in the matter of Divine Law or the basic tenets of Divine
religion.
Maulana Kailani writes:
There is no tolerance and flexibility in the matter of Shirk.
Islam forbids any tolerance in this matter.
42
-
8/8/2019 Sabir Ali Thesis, ICS
43/67
5. Islam is a religion of Peace. No one is allowed to kill any
Muslim or non-Muslim.
Contradicting to it, the journal cites the Verse 12 from Surah Anfal;
When thy Lord inspired the angels, (saying:) I am with you. So make
those who believe stand firm. I will throw fear into the hearts of those
who disbelieve. Then smite the necks and smite of them each finger.
6. This journal is devoted to interreligious dialogue and
argues that it is permissible in the light of Quran.
It supports this stance deducing from the Verse 64 of Surah Al-Imran.
This Verse is, Say: O People of the Scripture. Come to an agreement
between us and you: that we shall worship none but Allah, and that
we shall ascribe no partners unto Him, and that none of us shall take
others for lords beside Allah. And if they turn away, then say: Bear
witness that we are they who have surrendered (unto Him)
Ibn Kathir writes the interpretation of this Verse in the following
words:
In this verse Jews and Christians are addressed to worship
only one God. It is a preaching of Tauheed which means
that Jews and Christians are warned that they should notworship the Cross or the Son.
Mufti Shafi writes:
This verse unfolds an important principle of Tabligh
(Preaching) and Dawah (Preaching Islam). The principle
requires that a person, who desires to carry his call to a
group, which holds beliefs and ideas different from his own,
should follow a particular method. That method is to induce
that group to unite only on what they both can agree to,
for instance, when the Holy Prophet gave the Byzantine
ruler, Heraclius the call to Islam, he picked up a particular
point on which there was mutual agreement, i.e., on the
Oneness of Allah Almighty. That invitation is reproduced
below:
43
-
8/8/2019 Sabir Ali Thesis, ICS
44/67
I begin with the name of Allah who is All-Merciful, Very
Merciful. From Muhammad, servant of Allah, and His
messenger: To Heraclius, the Byzantine emperor. Peace be
on him who takes the right path. After that, I invite you to
the call of Islam. Embrace Islam and be in peace. Allah will
bestow upon you a twofold reward, but should you turn
away, then, on you shall be the sin of your subjects. "O
people of the Book, come to a word common between us
and you that we worship none but Allah, that we
associate nothing with Him and that some of us do not
take some others as Lord instead of Allah." (Al-Bukhari)
The statement, 'you be witness ...' in the last sentence of
the verse teaches us a lesson, that is, should someone
refuse to accept the truth, even after it has been proved
clearly, then the proper course is to re- state one's ownbelief and conclude the conversation. Entering into further
debate and verbal altercation is not appropriate.
Maulana Kailani gives same commentary as Ibn Kathir does.
Only Liberal based Rational interpretation of Islam is the
correct interpretation.
No evidence ensures the validity of this stance. It is a personal
statement because no reference or principle is presented in support.
7. Holy Prophet (PBUH) constituted a democratic society
based upon consultation. There was a grass root
democracy. There were 50 elected member in the
Parliament of Madinah. There were local bodies
consisting 10 members each. Women also were a part of
this Parliament.
No historical reference, no Hadith, no Verse from Holy Quran is
presented to prove the stance. Tahir-ul-Qadri says that he is thesource of this information and you cannot find these statements in
books.
8. Any killer of a non-Muslim citizen, he will go to hell.
Those who are committing terroristic acts from Pakistan
44
-
8/8/2019 Sabir Ali Thesis, ICS
45/67
and Afghanistan and claiming it is Jihad, they do not
know what is Jihad. It is forbidden.
No evidence supports this stance. It is the text of Tahir-ul-Qadris
speech that is accommodated in the journal.
ISHRAQJaved Ahmad Ghamidi is the owner of this journal. It is published from
Lahore, Al-Mawrid organization. This journal belongs to Islahi school of
thought. Modernism and reconstruction of religion is general theme of
this journal. Editor is Khurshid Ahmad Nadeem with two assistant
editors.
1. Democracy
Ghamidi incites a part of holy verse from Holy Quran for thejustification of Democracy. This holy verse is from Al-Shura, Chapter
42.
And those who answer the call of their Lord and establish
worship, and whose affairs are a matter of counsel, and who
spend of what We have bestowed on them. (Al-Shura 38)
45
-
8/8/2019 Sabir Ali Thesis, ICS
46/67
Ibn Kathir writes:
Do not do the most important affairs without counseling. Holy
Prophet Muhammad (PBUH) was advised by Allah to counsel
Sihaba in most of the matters. Therefore, Holy Prophet did
counsel on the occasions of Jihad so that Sihaba are pleased
and contented. Similarly, when Hazrat (R.A) was wounded, he
appointed a council of six Sihaba for the appointment of his
deputy with their mutual consultation. This council
unanimously chose Hazrat Usman (R.A) as their head (Ameer).
Mufti Shafi writes:
The word amris applied for several shades of meaning in the
Arabic language. In common usage, it refers to any saying ordoing which is of great importance. It is also used to mean aninjunction, order, command, rule or authority, the last onebeing what is meant in the Qur'anic expression. Then, theword is also applied to mean a particular attribute of AllahAlmighty which finds mention in several verses of the HolyQur'an, such as: (Beware, for Him alone is the creation andthe command - 7:5?); (To Him the whole matter shall bereturned - 11:123), (The whole thing belongs to Allah - 3:154);(His matter is uptoAllah - 2:275) and according to authentic scholars, the use of
the word, (Say: 'The spirit is by a command of my Lord')(17:85) carries the same meaning as identified in the versesappearing immediately above. As far as the meaning of theword, amr, in the Qur'anic verses (And consult them in thematter -3:159) and (And a matter of theirs is (settled) by aconsultation between themselves -42:38) is concerned, it canbe said that there is the possibility to assign both the first aswell as the second. If it is said that the word has been usedhere in the first sense while the second meaning is inclusivetherein, that would not be something far-fetched since affairsrelating to command and authority are all very important.
Therefore, the word, amr as used in the verses quotedimmediately above means every matter or affair that isparticularly important irrespective of whether it belongs to thearea of authority or mutual dealings. The Arabic words, Shoora (counsel), m a s h w a r a h(consultation) and M u s h a u r a r a t(mutual consultation)mean the soliciting of advice and counsel in something thatneeds deliberation. Therefore, the expression in the present
46
-
8/8/2019 Sabir Ali Thesis, ICS
47/67
verse means that the Holy Prophet has been commandedhere to consult with or seek the advice of his nobleCompanions in matters that need deliberation, which includethose of authority and government.The Status of Consultation in Islamic Law
From the statements of the Holy Qur'an cited above and fromrelated ahadtih of the Holy Prophet, it becomes clear thatmutual consultation in a matter likely to have more than oneopinion, whether it be related to the concerns of authority orto an issue other than that, is a sunnah of the Holy Prophet,and the noble Companions, and is a source of blessings in themortal world and in the eternal life of the Hereafter. This viewhas the support of the Holy Qur'an and the Hadith. As far asmatters that relate to people, such as the affairs of authorityand government, are concerned seeking consultation in themis obligatory.
Maulana Kailani writes:Consultation has the following main points:A). Consultation in individual matters such as the Holy Prophet(PBUH) counseled on the matter ofIfk.b). Consult with the person who is capable of this. Everyone isnot necessary to be consulted. In collective matter, Ameerselects a Shoora for the purpose of consultancy.C). Consultation is allowed only in those matters about whichthere is not definite order in Quran and Sunnah.D). Consultation reveals all the aspects of the matter underconsideration. Its main purpose is to reach at a valid and
argumentative point.E). In Shoora everybody is free to express his opinion on thematter under consideration.F). When there are no opposing arguments or the opposingarguments come in logical balance then majority is givenpreference.The Selection of AmeerMajority of Ulama agree on that Ameer is not elcected orselected by consultation. This matter lies outside the range ofconsulatation. First argument is that this Surah is the Makki andat that time there was no concept of Islamic state. Second
argument is that the Prophet is Ameer as well and he is notelected by consultation. Third argument is that none of the fourCaliphs of Islam was selected by only one method. Hazrat Abu-Bakr was selected by a few companions in Madinah. HazratUmer was appointed by Hazrat Abu-Bakr. Hazrat Usman wasselected by a committee of six members. Hazrat Ali wasselected by the assassins of Hazrat Usman. It is clear that theselection of Ameer is not bound to the consultancy of masses.
47
-
8/8/2019 Sabir Ali Thesis, ICS
48/67
2. Media
There is no article about the legitimacy of media.
3. Islamic Banking
There is no article on Islamic Banking.
4. Human Rights
There is no article on Human rights.
5. Head Scarf for women
Ghamidi says that there is no headscarf for women in Islam. He
provides no reference for this statement.
6. Hijab of face and hands
It is stated that the Hijab of face and hands is neither habitually nor
religiously obligatory for Muslim women. A number of Ahadith and
their interpretation supports this article. Important Ahadith are
presented here and discussed.
Ghamidi says that there is no need of Mehram for women when they
travel for pilgrimage. His argument is that now time has been
changed so these orders should be changed accordingly.
7. Denial of Holy QuranGhamidi interprets the Holy verse of Holy Quran that contemporary
Jews and Christians are our friends not enemies.
O ye who believe! Take not the Jews and Christians for
friends. They are friends one to another. He among you who
taketh them for friends is (one) of them. Lo! Allah guideth not
wrongdoing folk. (Al-Maidah 51)
Ibn Katthir writes:
Allah has prohibited the friendship of Jews and Christians.
They cannot be friends of Muslims because they have
malice for Islam and whoever will have soft corner for them
will be one of amongst them.
Holy Quran guides Muslims on other places in this matter.
48
-
8/8/2019 Sabir Ali Thesis, ICS
49/67
O ye who believe! Choose not My enemy and your enemy for friends.
Do ye give them friendship when they disbelieve in that truth which
hath come unto you, driving out the messenger and you because ye
believe in Allah, your Lord? If ye have come forth to strive in My way
and seeking My good pleasure, (show them not friendship). Do ye
show friendship unto them in secret, when I am best Aware of what ye
hide and what ye proclaim? And whosoever doeth it among you, be
verily hath strayed from the right way. (Mumtahina 1)
There is a goodly pattern for you Abraham and those with him, when
they told their folk; Lo! we are guiltless of you and all that ye worship
beside Allah. We have done with you. And there hath arisen between
us and you hostility and hate for ever until ye believe in Allah only
save that which Abraham promised his father (when he said): I will ask
forgiveness for thee, though I own nothing for thee from Allah Our
Lord! In Thee we put our trust, and unto Thee we turn repentant, and
unto Thee is the journeying. (Mumtahina 4)
O ye who believe! Take not for intimates others than your own folk,
who would spare no pains to ruin you; they love to hamper you.
Hatred is revealed by (the utterance of) their mouths, but that whichtheir breasts hide is greater. We have made plain for you the
revelations if ye will understand. (Aale-Imran 118)
8. Hijab was only for the Wives of Holy Prophet (PBUH)
Ghamidi mentions Surah Ahzab in this regard but does not provide the
verse number, however, there is the Holy verse from Surah Ahzab
which states that Hijab was not only the wives of Holy Prophet (PBUH).
O Prophet! Tell thy wives and thy daughters and the women of the
believers to draw their cloaks close round them (when they go
abroad). That will be better, that so they may be recognized and not
annoyed. Allah is ever Forgiving, Merciful. (Ahzab 59)
49
-
8/8/2019 Sabir Ali Thesis, ICS
50/67
MOHADDISMonthly Mohaddis represents Salfi school of thought. Islamic Research
Council publishes it from Lahore. Its mission is to conduct dialogue
transcending sectarian boundaries, to defend Islamic traditions, to
secure Islam from invasions, to bring politics under the umbrella of
Deen, to counter The Ignorance. Editor is Hafiz Hassan Madni. Policy is
independent.
1. Relationships with non-believers and believers
Muslims should love for Allah and hate for Allah. Jihad is enmity withnon-believers and