Ahmadiyya Gazette Canada

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3 Ahmadiyya Gazette Canada An Educational and Spiritual Publication Volume 36 - No. 7-9 July/September 2007 Pearls of Wisdom Selection from Qur an and Ahadith p.1 Writings of the Promised Messiah (Peace be upon him) p.2 Guidance from Khalifatul Masih V (May Allah strengthen his hands) Summaries of Friday Sermons p.3 An Important Message from Hadrat Khalifatul Masih p.14 Articles A Sojourn to the Land of Prophets p.18 Book Review - Ta`limul Qur an p.22 Status of Women in Islam p.23 Fasting - Fourth Pillar of Islam p.34 Amir Jama`at: Lal Khan Malik Chief Editor: Naseem Mahdi Editors: S.A.Farhan Khokhar S.H.Hadi Manager: Mubashir Khalid Graphics Layout: Shazia Khokhar Ilyas Khan Printing: Jamnik Graphics Web Magazine: Tahir Azhar The o cial publication of the Ahmadiyya Muslim Jama`at Canada Inc. ISSN Ahmadiyya -- Periodicals. I. Ahmadiyya Movement in Islam Canada. BP195.A dc CANADA POST SECOND CLASS MAIL Mail Registration No: Acknowledgments: Pictures: Muzaffar Malik, Mukhtar Butt, Farhan Khokhar and Tanvir Sheikh Ahmadiyya Muslim Jama`at Canada Inc Jane Street, Maple, ON L6A 3A2, Canada - Tel: Fax: editor@ahmadiyyagazette.ca The Ahmadiyya Gazette Canada is published by the Ahmadiyya Muslim Jama`at Canada. The editors of the Ahmadiyya Gazette Canada shall be solely responsible for all errors or omissions contained in the publication herein of the writings of the Promised Messiah (peace be upon him) or any of his successors (may Allah be pleased with them), as well as the summaries of the sermons or addresses of Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V (may Allah strengthen his hands). Articles published in the Ahmadiyya Gazette Canada reflect the views of their respective authors and may not reflect the views, beliefs and tenets of the Ahmadiyya Muslim Jama`at Canada. Table of Contents

4 A H M A D I Y Y A G A Z E T T E C A N A D A Pearls of Wisdom Selected verses of the Holy Qur an & Sayings of the Holy Prophet (peace and blessings of Allah be upon him) The Holy Qur an O ye who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard against evil. The prescribed fasting is for a fixed number of days, but whoso among you is sick or on a journey, shall fast the same number of other days; and for those who are able to fast only with great difficulty, is an expiation - the feeding of a poor man. And whoso does good of his own accord it is better for him. And fasting is good for you, if you only knew. (2: ) Sayings of the Holy Prophet Muhammad (sa) Abu Huraira (ra) relates that the Holy Prophet (sa) said: Allah, the Lord of honour and glory says: All other deeds of man are for himself, but his fasting is purely for Me and I shall reward him for it. The fast is a shield. When any of you is fasting he should eschew loose talk and noisy exchanges. Should anyone revile him or seek to pick a quarrel with him, he should respond with: I am observing a fast. By Him in Whose hands is the life of Muhammad, the breath of one who is fasting is purer in the sight of Allah than the fragrance of musk. One who fasts experiences two joys; he is joyful when he breaks his fast, and he is joyful by virtue of his fast when he meets his Lord. (Bukhari, Muslim) Pearls of Wisdom 1

5 A H M A D I Y Y A G A Z E T T E C A N A D A Pearls of Wisdom Selection from the writings of the Promised Messiah (Peace be upon him) Man turns to God with remorse and God turns to man with mercy In Arabic idiom Taubah (repentance) means 'returning', and that is why in the Holy Qur an God's name is also Tawab, that is to say, He Who is Oft-Returning. This means that when a person discarding sin turns to God with a sincere heart, God Almighty turns even more to him. This is altogether in accord with the law of nature. God Almighty has made in part of human nature that when a person turns to another with a sincere heart, the latter's heart is also softened for him. Then how can reason accept that when a servant turns towards God Almighty with a true heart God should not turn to him? Indeed God, Who is Benevolent and Merciful, turns even more towards His servant. That is why in the Holy Qur an, God's name, as we have just mentioned, is also Tawab, meaning Oft- Returning. Man's turning to God is through remorse and humility and meekness, and God's turning to man is with mercy and forgiveness. If mercy were not one of the attributes of God Almighty, no one would be delivered. It is a pity that these people do not ponder over the attributes of God Almighty and depend entirely upon their own actions. But can it be the attitude of God, Who without any action proceeding from man, has created thousands of bounties for him upon the earth that when weak man being warned of his heedlessness should turn to Him, a turning which is like death, and should put off his old garment and should be consumed in the fire of His love, God should not turn to him with mercy? Is this the law of nature? {Chashmai Maarifat ( Qadian, Anwar Ahmadiyyah Press, 1908) Now published in Ruhani Khazain (London, 1984) vol. 23. pp }. It is the grace of Allah that saves and not deeds Then arise and repent and win the pleasure of God through good works. Remember that the punishment of wrong beliefs is after death. Being a Hindu or a Christian or a Muslim will be determined on the Day of Judgment. But a person who goes beyond the limit in wrong- doing and transgression and disobedience and vice, is punished in this life. Such a one cannot escape God's chastisement. So hasten to win God's pleasure and before the dreadful day arrives namely the day of intensity of the plague of which the Prophets have warned, make your peace with God. He is very Benevolent. Through the repentance that melts the heart for a moment, He can forgive the sins spread over seventy years. Do not say that repentance is not accepted. Remember that you cannot be saved by your deeds. It is grace that saves and not deeds. Benevolent and Merciful Lord, bestow Thy grace upon all of us. We are Thy servants and have fallen down upon Thy threshold. Amen {Lecture Lahore (Lahore, Rifahi Aam Steam Press, 1904), Now published in Ruhani Khazain (London, 1984) vol. 20, p. 39}. Pearls of Wisdom 2

6 A H M A D I Y Y A G A Z E T T E C A N A D A Guidance from Hadrat Khalifatul Masih V (may Allah strengthen his hands) Divine attribute of As-Salaam (The Source of Peace) Summary of the Friday Sermon delivered on May 11, 2007 In this Friday sermon, Hadrat Khalifatul Masih V (aa) discussed the divine attribute of As-Salaam (the Source of Peace). As-Salaam is the One whose creation is safe from calamity and oppression. It indicates not only that Allah is perfect and free from all flaws but that He is also immune from the calamities which befall others while all creation shall perish, death cannot overtake Allah. As- Salaam also indicates that Allah is the bestower of comfort and security. According to Imam Al-Ghazali, As-Salaam is the One who is free from all flaws and defects, and whose actions are free from evil and possess an inherent goodness. According to Imam Raghib, As-Salaam means that Allah is free from all overt and covert flaws and Abdus Salaam (the Servant of As-Salaam) is one who manifests the attribute of As-Salaam and is one whom Allah protects from defects, flaws and misfortune. According to the Holy Qur an 36:59, Allah will confer peace on the believers in Paradise and this message provides absolute comfort and security for them. This verse also instructs believers to convey peace to each other in order to attain Allah s pleasure in this world as well as in the Hereafter. Attaining Allah s pleasure results in our peace of mind. When we have peace of mind, we are able to spread it to those around us and in our environment. According to the Hadith of the Holy Prophet Muhammad (sa), As-Salaam is an attribute of Allah that is for this world. Therefore, to attain its blessings, a believer must strive to spread peace throughout the world. The Holy Prophet (sa) enjoined all believers to convey greetings of peace upon all people and warned against the malice and jealousies that consumed ancient peoples. Malice necessarily holds one back from gaining the benefits of one s good actions one cannot attain Paradise until one possesses perfect faith, and one can only achieve perfect faith by first dealing with people with genuine love and affection and conveying peace to them. Unfortunately, malice and jealousy have crept into the daily lives of the believers. The Promised Messiah (as), through his message of huqul ebaad (the rights of people), instructed us to give precedence to the rights of others as doing so repels malice and jealousy. Regrettably, quarrels between members of the Jama`at take place and often become overly drawn out. For example, recently, the quarrel of two feuding families resulted in such notoriety that disciplinary action had to be taken against Guidance from Khalifatul Masih V (May Allah strengthen his hands) 3

7 them. When a member of one of the families sought reconciliation by conveying a greeting of salaam to a member of the other family in the mosque, he was rebuffed. Despite accepting the Promised Messiah (as) and being aware of the ten conditions of bai at (allegiance), that such quarreling and rebuffing takes place is shameful. Having to take disciplinary action against these two families caused grief to Hadrat Sahib. Moreover, the behaviour of the two families caused displeasure to Allah. Unfortunately, while Allah is As- Salaam, His creation continues to engage in misconduct and invite His displeasure. According to the Hadith, a Muslim is one from whose tongue and hands all Muslims are safe. Therefore, one cannot avail themselves of the blessings associated with the divine attribute of As-Salaam until one becomes a person from whom all other Muslims are safe and secure. Maintaining good and amicable relations with other Muslims is not a trivial matter. If one wishes to receive the benefits of As-Salaam, one must actively strive to promote peace and security. Islam s message of peace facilitates tabligh (propagation) as it endears people towards it and makes it inviting for them to enter its fold. According to the Holy Qur an, For them is the abode of peace with their Lord, and He is their Friend for what they did. (6:128) Thereby does Allah guide those who seek His pleasure on the paths of peace, and leads then out of every kind of darkness into light by His will, and guides them to the right path. (5:17) Peace on you a word of greeting from the Merciful Lord. (36:59) While providing commentary on the Holy Qur an 36:59, the Promised Messiah (as) stated that true peace is that which comes from Allah. Allah as As- Salaam extinguished the fire which threatened to consume Hadrat Ibrahim (as). When one Guidance from Khalifatul Masih V (May Allah strengthen his hands) 4

8 is Abdus Salaam, one s soul is in a constant state of supplication to Allah and His commandments take precedence over all worldly things. We can only hope to be the recipients of the divine promises made to the Promised Messiah (as) when, in accordance with his teachings, we strive to create an awareness for the divine attribute of As-Salaam and seek Allah s refuge. Indeed, as Ahmadi Muslims, we are the most fortunate as we have already accepted the Imam of the Age to whom the Holy Prophet (sa) requested that we convey the greeting of salaam on his behalf. Through revelation, Allah also sent His greeting of salaam to the Promised Messiah (as). Further, Allah addressed the Promised Messiah (as) with the name Ibrahim to indicate that He would extinguish the fire of his enemies. In order to partake of the greeting of salaam conveyed by Allah and the Holy Prophet (sa) to the Promised Messiah (as), we must heed and act on the guidance that was revealed to the Holy Prophet (sa) and follow his example as well as the example of his most ardent and faithful devotee, the Promised Messiah (as). Just prior to beginning this Friday sermon, Hadrat Sahib received a telephone call informing him that, in Sri Lanka, 500 people attacked the Ahmadi Muslim mosque and 60 Ahmadi Muslims were taken hostage. Eventually, the local police succeeded in overcoming the attackers and expelling them. The flames of opposition to the Promised Messiah (as) are ignited by those who claim to be the followers of the Holy Prophet (sa). However, such people are not the true followers of the Holy Prophet (sa), rather, they are an embarrassment, as he was the purest personification of love, peace and harmony, not violence and hostility. The enemies of the Promised Messiah (as) seek to eradicate Ahmadiyyat, but Allah shall never let them do so. They may accuse Ahmadiyyat of being planted by the British, but it was Allah Himself who established it. They can never destroy what Allah has established. Indeed, eventually, all opposition to Ahmadiyyat will meet with disgrace and the flames of opposition will be extinguished. May the Ahmadi Muslims of Sri Lanka and the world be steadfast and seek Allah s grace and blessing and be triumphant in their trial. Amin. Hostile fires have been set all over the world against the followers of the Promised Messiah (as), and Allah shall extinguish them. Regardless of whether these flames of opposition are rising from within Sri Lanka, Bangladesh or Pakistan, not only will they be extinguished, but they will herald peace and security. One of the revelations to the Promised Messiah (as) that all Ahmadi Muslims should remember is as follows, Salaam on Ibrahim, We have purified him and delivered him from grief and We indeed brought this about. Thus should you follow in Ibrahim s footsteps. In another revelation to the Promised Messiah (as), Allah said, Selecting Ibrahim as a sincere friend. As Allah selected Hadrat Ibrahim (as) as His sincere friend, the followers of Allah should also behave in such a manner as to attract His friendship and receive His protection. Allah s blessings upon us are so great that it is as if He Himself descends to ease and provide success to all of our efforts. For example, at the recent reception inaugurating MTA Al-Arabiyya, Hadrat Sahib praised Allah as the blessing of this channel was a fulfillment of His divine promises. According to the Holy Qur an 25:64, And the servants of the Guidance from Khalifatul Masih V (May Allah strengthen his hands) 5

9 Gracious God are those who walk on the earth in a dignified manner and when the ignorant address them, they say, Peace! This verse is a reminder to all Ahmadi Muslims that they must put into practice and act upon the guidance of the Holy Qur an and the Holy Prophet (sa). Recall that, at the conquest of Mecca, the Holy Prophet (sa) exhibited amazing humility and grace when, instead of taking revenge on his enemies, he granted amnesty and dispensed peace and security. May we follow Allah s divine commandments, avoid what is idle and absurd, and promote peace and security in the world in order to seek Allah s pleasure and to gain his divine protection. Amin. Divine attribute of As-Salaam (The Source of Peace) Summary of the Friday Sermon delivered on May 18, 2007 In this Friday sermon, Hadrat Khalifatul Masih V (aa) continued to discuss the divine attribute of As-Salaam. In his writings, the Promised Messiah (as) expressed his gratitude to Allah for bestowing upon us a religion, namely, Islam, which provides incomparable guidance for seeking and gaining His nearness. The Promised Messiah (as) invoked blessings upon the Holy Prophet (sa) for teaching this faith to us, as well as upon his dear companions who exemplified the adherence of it in their daily lives. According to the Promised Messiah (as), if one truly and sincerely follows Allah s guidance, one may experience His presence in this very world. In order to receive the beneficence that Islam has to offer, one must adhere to it by completely surrendering oneself to and abiding by Allah s commandments and guidance. Allah named our religion Islam because all of its commandments necessarily lead to peace, love and unity in society. Islam entails the abandoning of all evil and striving towards gaining nearness to Allah. Through His attribute As-Salaam, Allah promises peace and security in this world and in the Hereafter for those who do good works. We should reflect on the importance of our adherence to the teachings of Islam for Allah derived the name of this religion from one of His own attributes. One receives the beneficence of Islam, not by merely professing to be a Muslim, but by inculcating the attribute of As- Salaam into oneself and into one s daily life. In explaining the meaning of the name Islam, the Promised Messiah (as) cited the Holy Qur an 2:113 which states, Nay, whoever submits himself completely to Allah, while he is excellent in Guidance from Khalifatul Masih V (May Allah strengthen his hands) 6

10 conduct, shall have his reward with his Lord. Nor shall they fear, nor shall they grieve. A true Muslim is one who submits his or her entire being in the way of Allah, is steadfast in the performance of good conduct, expends all of his or her energy for Allah and considers his or her entire existence to be solely for seeking the love and pleasure of Allah. A Muslim demonstrates his or her obedience to Allah by committing good deeds purely for the sake of Allah. The Holy Qur an 28:56 states, And when they hear vain talk, they turn away from it and say, Unto us our works and unto you your works. Peace be on you. We seek not the ignorant. When an Ahmadi Muslim submits himself or herself to Allah and strives to promote peace and security in order to seek His pleasure, such submission is not just about shunning that which is unruly and disorderly but also includes rejecting that which is frivolous and vain. Ahmadi Muslims do not take the law into their own hands. Rather, Ahmadi Muslims exhibit obedience and avoid the vain and frivolous pursuits of others simply because of Allah s commandments. Despite associating themselves with the Holy Prophet (sa) and claiming to adhere to Allah s command Guidance from Khalifatul Masih V (May Allah strengthen his hands) 7

11 for obedience, those who reject the Imam of the Age have thus failed to adhere to this commandment. Currently, the Ahmadiyya Muslim Jama`at is facing severe opposition in Sri Lanka. Portraying themselves as servants of Islam, the opponents of the Jama`at are rallying around and following the orders of an extremist Pakistani mullah. As the Holy Qur an states that anyone who wrongly calls someone a kafir (infidel) invites Allah s curse, by referring to Ahmadi Muslims as such, these opponents are inviting this curse. Such opponents clearly demonstrate that it is only Ahmadi Muslims who profess and propagate the true peaceful message of Islam. Therefore, those who are inclined towards peace and seek to avoid evil should come towards the Jama`at. According to the Holy Qur an 13:24-25, Gardens of Eternity. They shall enter them and also those who are righteous from among their fathers, and their wives and their children. And angels shall enter unto them from every gate, saying: Peace be unto you, because you were steadfast; behold how excellent is the reward of the final Abode! Remaining steadfast in goodness purely for the sake of Allah without fear of worldly people is always rewarded by Him. People should not suppose that they can frighten us, whether they be the Sri Lankan Government or the extremist mullahs of Pakistan, Bangladesh or Indonesia. Ahmadi Muslims shall never take the law into their own hands and retaliate but, instead, will continue to convey Islam s glad tidings of peace and security in this world and in the Hereafter. Indeed, for those who honour the rights of Allah and humankind, the Holy Qur an 14:24 conveys to them the glad tidings of Paradise when it states, And those who believe and do good works will be admitted into gardens through which rivers flow, wherein they will abide by the command of their Lord. Their greeting therein will be Peace. According to the Holy Qur an, the good works that shall be rewarded with Allah s peace include worshipping Allah, striving in order to exhibit the glory of Islam, striving to make physical and financial sacrifices for the sake of Islam, propagating and summoning people towards Allah and to enjoin what is good and forbid evil (Holy Qur an 3:111). Although a Muslim must shun evil in his or her life, he or she must also take Islam s message of peace to others and encourage them to similarly shun evil. In this day and age, it is plainly evident that only Ahmadi Muslims are adhering to this requirement imposed by the Holy Qur an. Also included in the definition of good works is kindness towards one s close family members. Indeed, such kindness is given high priority as peace in society must first be founded upon achieving peace within the family. Fulfilling Allah s obligations towards others is equally applicable to fulfilling them towards one s family members. Caring for the needy promotes peace as does honouring one s promises and undertakings. Not only should one be ever mindful of the rights of others but one must always promote goodwill by also extending kindness to others and to care for them. According to the Hadith, a Muslim is a brother of another Guidance from Khalifatul Masih V (May Allah strengthen his hands) 8

12 Muslim. A Muslim neither oppresses another Muslim nor abandons him in his time of need. One who helps a Muslim will be helped by Allah. On the Day of Judgment, Allah will remove the troubles of one who removes the troubles of others and Allah will cover the faults of one who covers the faults of others. Much of the lack of peace in society results from the negative gossip and suspicions raised by some regarding others. Many within the Jama`at bear ill will towards others solely on the basis of suspicion and doubt. Many cases of marital problems also originate from the same source. Ahmadi Muslims should be careful to shun ill will and suspicion because it is this behavior which prevents other Muslims from accepting and acknowledging the divine appointment of the Promised Messiah (as). Good works includes conducting oneself with truth and honesty. Falsehood places one s faith into jeopardy. If one wishes to seek Allah s beneficence, then one must never abandon truth. Forgiveness is an important aspect of doing good works. Forgiveness promotes love and affection. Compulsive criminals and others who constantly seek to promote insecurity are not deserving of forgiveness. However, one should not advocate and recommend punishments for others wrongdoing as doing so is antithetical to the promotion of peace in society. According to the Promised Messiah (as), individuals should not seek to or revel in meting out punishments as one s ego might interfere with one s good judgment. Therefore, the responsibility for such action should be referred to the Jama`at s administration or to the appropriate legal authorities so that the preservation and maintenance of peace remains paramount. Gratefulness is also referred to as good works. Such gratefulness includes not only gratitude towards Allah but also to humankind in general. Seeking the establishment of justice is also a good work. Unfortunately, many Muslim countries have made a mockery of the pursuit of justice. For example, with respect to the current controversy in Pakistan between the Government of Pakistan and its Judiciary, neither of these parties is behaving fairly. While the Judiciary is being manipulated and used by opposition political parties for their own ulterior motives, the Government of Pakistan continuously seeks the erosion of justice. The poor and the needy of Pakistan are the true victims of this controversy as their concerns are left ignored and unanswered and they continue to be deprived of peace and security. This chaos and lawlessness is a direct result of Guidance from Khalifatul Masih V (May Allah strengthen his hands) 9

13 the lack of obedience and adherence to Allah s commandments and the rejection of the Imam of the Age whom Allah sent with His message of peace and security. The Promised Messiah (as) stated that peace and security was only with him, and that Allah, the Omnipotent One, confirmed this in a revelation to him. When the achievements of the Jama`at are reviewed, one can see the continuous fulfillment of this revelation. While there are instances where the Jama`at is facing difficulties due to human failings, these are rare and do not constitute an impediment to its achievements and future successes. Indeed, such difficulties are trials from Allah that serve to strengthen the faith of the believers. Therein lies a warning to those who have not accepted the Promised Messiah (as) Allah has promised peace and security to the Promised Messiah (as) only, and Allah will thus ensure the fulfillment of justice and equity for his Jama`at. Please pray for the people of the countries where the Jama`at is being persecuted. Especially, please pray for the Ahmadi Muslims of Sri Lanka who are currently facing intense opposition. The Ahmadi Muslims of Sri Lanka are requested to be steadfast in their good works and to be patient in waiting for the fulfillment of Allah s promises. Please pray that we all remain mindful of our deeds so that we may be counted amongst those who attained Allah s blessings, peace and security in accordance with His divine promise to those who do good works. May Allah enable us all to do so. Ameen. Divine attribute of As-Salaam (The Source of Peace) Summary of the Friday Sermon delivered on May 25, 2007 In this Friday sermon, Hadrat Khalifatul Masih V (aa) continued to discuss the divine attribute of As-Salaam. In the Holy Qur an 5:17, Allah declared that Islam is the only faith on this earth that promotes peace and security and through which one may achieve and gain nearness to Him. In Islam, Allah has perfected humankind s religion. Islam, as embodied in the Shari'ah, contains all of Allah s commandments pertaining not only to one s individual private life but also to public international affairs. Therefore, if one desires to promote peace, love and security both in one s private and public life, then Islam is the religion to follow. Unless one is cold-hearted and is a hypocrite, according to human nature, one cannot help but be inspired by feelings of tenderness towards one who prays. According to the Holy Qur an, a believer is one who has firm faith in the truth of the Hereafter and has been shown the path (or Shari'ah) to Allah s abode of peace. Therefore, a believer prays so that he or she may be granted sincerity and so that he or she may promote Allah s message of peace and security to others. Society can never be harmed by such a person, rather, society benefits greatly from the very existence of him or her. As per the Holy Qur an 24:28, 62, the Muslim form of greeting, Asalaamo Alaikum (peace be unto you), is a most beautiful method of promoting peace as it promotes a general feeling of peace and security. The best way to announce one s arrival or to introduce oneself is by using this greeting of salaam. Some people have a habit of entering people s houses unannounced, and such informality may make others uncomfortable by conveying a greeting of salaam, a general feeling of Guidance from Khalifatul Masih V (May Allah strengthen his hands) 10

14 peace and security effectively mitigates any discomfort that might be felt by others. According to the Hadith, the Holy Prophet (sa) always entered by conveying the greeting of salaam and enjoined his companions to do the same. If people adopt the habit of conveying the greeting of salaam upon entering their own households, such a practice will surely promote mutual love and affection in it. If the man of the house possesses a stern disposition, he will be softened through the greeting of salaam to him. Some children become rebellious and some husbands and wives separate from each other despite years of marriage adopting the habit of conveying the greeting of salaam to each other would surely result in decreasing such calamities from occurring. If children are brought up in an environment where mutual love and affection are fostered, when they attain their youth, such children will be a source of peace in their households as well as in society in general. The turning to errant and negative habits by many children during their teen years can thus be avoided. Hadrat Khalifatul Masih V (aa) has noted that some small children are not in the habit of conveying salaam to people, and parents excuse this behaviour by citing their timidity and shyness. However, where such children are also prone to fighting in the schoolyard and behaving viciously, for some reason, they are not timid or shy anymore meaning that they are not the reason for their not conveying proper greetings of salaam. Therefore, it is absolutely vital that children adopt a habit of conveying greetings of salaam so that they become wellacquainted with the notion of promoting peace and security. The Holy Qur an 8:47 relates the benefits of mutual peace and unity. A number of Hadith were cited in order to illustrate the benefits of conveying greetings Guidance from Khalifatul Masih V (May Allah strengthen his hands) 11

15 of salaam. In addition, an incident from the life of Hadrat Maulvi Sher Ali, a companion of the Promised Messiah (as), was related in order to further emphasize this point. any beneficial purpose for the Muslim world-atlarge because Muslims continue to kill other Muslims throughout the world. According to the Promised Messiah (as), the schisms amongst the various sects of Islam are the cause of the lack of peace and security amongst Muslims. Allah established the Ahmadiyya Muslim Jama`at in order to restore peace and security and to correct the myriad of misunderstandings regarding Islam. As a result, Ahmadi Muslims possess a great responsibility in this regard, and in order to promote peace and security in the world, must first do so within their own households. Amongst Muslims, there are deep divisions, and the only point upon which they are united is in their opposition to the Promised Messiah (as) and his Jama`at. This united opposition to the Ahmadiyya Jama`at has clearly not served In a recent televised debate between Indian and Pakistani debaters on channel ARY, an Indian panelist drew attention to the sectarian violence of the Middle East as well as to the persecution of Ahmadis in Pakistan, but the moderator interrupted him by stating that the issue of the Ahmadis is irrelevant as they are not Muslims. This debate is demonstrative of the sorry state of the Muslim world and how incapable it is of promoting peace and security. The powerlessness and subjugation of the Muslim world by Western powers is so great that it is as if the Muslims are living within a bottle in the possession of a great and powerful Jinn to whom the Muslims must beg from in order to obtain anything. May Allah enable us to remain on the right path, the path which is enjoined by Allah and the Holy Prophet (sa) and which takes a believer out of darkness into light. Ameen. When we witness Allah s blessings upon us, we are inspired to feel gratefulness for being members of the community founded by the Promised Messiah (as). Special prayers were requested for the new MTA channel that is specifically for the Arab world. Through exemplary hard work, this channel conveys the message of Allah s unity and has provided effective arguments to counter the anti-islamic propaganda and assaults by many Christians in the Middle Guidance from Khalifatul Masih V (May Allah strengthen his hands) 12

16 East. On this channel, open debates with Christians have aired. The Jama`at has received tremendous feedback from Muslim Arabs regarding the channel, and viewers have expressed their profound gratitude to the Jama`at. However, recently, Christian priests from Egypt launched a legal challenge to the existence of the MTA channel. As permission to air the MTA channel was received through a satellite company contract, permission from a court in Egypt or elsewhere was not necessary. Ironically, the very people who accuse Islam of being spread by force are themselves the ones who are utilizing force to try and stem the peaceful propagation of Islam. May Allah safeguard those who work for the MTA channel from all harm and evil and may He reward those who support its programming. Ameen. As opposition to the peaceful existence of the Jama`at is mounting on a worldwide basis, prayers are requested so that Allah may quell and extinguish such opposition. According to the decree of Allah as conveyed to the Promised Messiah (as), successes will continue to be experienced by the Jama`at. Based on past experience, the more severe the opposition, the greater the successes. May our intensifying of our efforts to turn towards Allah and achieve nearness to Him quicken the pace of our successes. Ameen. Guidance from Khalifatul Masih V (May Allah strengthen his hands) 13

17 A H M A D I Y Y A G A Z E T T E C A N A D A An Important Message from Hadrat Khalifatul Masih V (may Allah strengthen his hands) Following is a translation of an important message from our beloved Imam. This letter was read on the occasion of 31st Jalsa Salana Canada. My dearly-loved Members of the Ahmadiyya Muslim Jama`at Canada, Assalamo Alaikum wa rahmatullah-e wa barakaato-hu: You are all gathered these days to partake of the blessings and munificence of Jalsa Salana. May Allah the Exalted make this Jalsa a blessing in every way for all of you. Ameen! My primary purpose in sending you this message this year is as follows. As you all know that this year the National Amir Jama`at, too, was among those officebearers who were elected and, instead of an Amir Jama`at to be nominated by the Markaz, you were given an opportunity to elect one among you as a National Amir. You went through the election process as a result of which you recommended that Malik Lal Khan sahib be approved as the Amir, and I granted my approval. Meanwhile, I have received several letter some of these were named while others were anonymous which smack of hypocrisy and give an indication of an attempt to create disorder in the Jama`at. Thus, in order to protect you from yielding to any kind of materialistically motivated mischief, let me clarify in this context that this change has not transpired in the nature of a punitive action or as an expression of any disapproval regarding the previous Amir. By the grace of Allah the Exalted, the previous Amir Jama`at, Naseem Mahdi sahib, who is also a life-devotee, carried out his assigned duties as Missionary and Amir Jama`at, in keeping with the spirit of life-devotion. And a majority of the members of the Ahmadiyya Jama`at in Canada is aware that he helped in the process of settlement, both of the organizational set-up as well as the individual members of the Jama`at; and, in his capacity as the Amir and Missionary, it was his duty to help, as much as possible, to further the improvement and well-being of persons who are included in the Jama`at of Hadrat Aqdas, the Promised Messiah (a.s.). He is doing a good job as a Missionary in-change as well. In view of the change of Amir, if someone is harboring this notion that this change was occasioned in consequence of some disapproval, this idea may be eradicated from one s mind. This change was occasioned purely in pursuance of those regulations that are enunciated in the Regulations of Tehrik-e- Jadid. Up until the time that the Khalifatul Masih is satisfied in regard to a Jama`at that it is now capable of electing an Amir from among itself, in accordance with An Important Message from Hadrat Khalifatul Masih V (may Allah strengthen his hands) 14

18 the Rules, the Khalifatul Masih, in such cases, directly determines or appoints the Amir. However, now I am satisfied in this respect and I have good faith, in Jama`at Ahmadiyya Canada, to base this feeling on that now you have the capability to elect from among yourselves an Amir: one who, for his part, is capable of executing the responsibilities of this office. Thus, on the basis of the outcome of this election results that were presented to me, I think that you have made a good choice. However, after electing an Amir, or for that matter electing any office-bearer, the link of members of the Jama`at with the office-bearers is not severed or their responsibility (toward them) does not fade away; rather, it is further strengthened and their sense of responsibility is refreshed, and this is how it ought to be. Therefore, in this context, it is now your responsibility to pray for the new Amir, the new Central Executive Council (Majlis `Amila) and, in case of all those local Jama`ats, pray for those office-bearers some of whom are newly-elected and some earlier ones have been reelected, and help them with your prayers that Allah the Exalted may Himself always provide them with guidance and always enable them to follow the pathways of Taqwa and they may always rise above their personal and worldly relationships and continue in the service of the Jama`at from religious, secular, as well as moral progress. Similarly, I say to the officebearers as well that now that the members of the Jama`at, having reposed their confidence in you, have elected you, you should endeavor to fulfill their trust in you. This is so, because now it is no longer limited to only the trust from the members of the Jama`at; rather, you are in effect vowing to make a covenant with the Khalifatul Masih that you will always fulfill this trust, and you are also making a covenant with God the Exalted that you will, for the sake of Allah s Jama`at and considering this opportunity to serve to be a blessing for you in every sense nor based on any of your personal capabilities will endeavor to serve in accordance with the injunctions of Allah the Exalted, and will continue to adhere to Taqwa. Thus, as long as both sides, i.e. the members of the Jama`at as well as the officebearers of the Jama`at, will continue to fully understand this point and will continue to serve, in light of this point, for the progress and well-being of the Jama`at, they will keep on being the recipients of the blessings of Allah the Exalted and the An Important Message from Hadrat Khalifatul Masih V (may Allah strengthen his hands) 15

19 Jama`at will continue to take onward strides, Insha Allah. The other issue I would like to touch upon in this context is that in the execution of administrative responsibilities one has to sometimes subject oneself to such regulations that give rise to complaints from some individuals. In the event that a person, acting irrationally, exacerbates these complaints and eventually falls into the hands of one who is a hypocrite by nature, or an enemy of the Jama`at, then these complaints not only give rise to ill-feelings in his heart against a particular office-bearer, but sometimes such ill-feelings extend toward the Khalifatul Masih as well. This is how such a person continues on a downward course to spiritual degeneration. Therefore, you must always remember this, and also make an effort in this regard, that you must act only in accordance with the injunctions of Allah the Exalted, and in accordance with the traditions of the Jama`at and the principles, rules and regulations of the Jama`at, and in accordance with the dictates of Taqwa. I do hope that you will extend wholehearted cooperation to the new National Amir in the same way as you have been doing in the case of the previous Amir sahib. And you will, in effect, not be showing obedience just to this particular office-bearer; rather, you will also be showing obedience to the Khalifatul Masih, and this relationship of fidelity and sincerity that you have with the Institution of Khilafat will, in this manner, be presenting a spectacle of solid ranks in the whole Jama`at. It will also be investing your homes and families with bounties and blessings. It is this very conduct that will be extending to you the blessing that flows from the munificence of being a member of the Jama`at of the Promised Messiah (as) An Important Message from Hadrat Khalifatul Masih V (may Allah strengthen his hands) 16

20 Another purpose I had, in delinking, the offices of the Amir and the Missionary in-charge was to separate the administrative functions from the Tabligh and Tarbiyyat functions in the sense that, as a result, the Missionary in-charge may be able to devote the greatest possible attention toward Tabligh and Tarbiyyat. Although, as I have already mentioned, Naseem Mahdi sahib previously, too, has been executing his responsibilities according to his capacity but it is now time to open up a variety of new avenues in the fields of Tabligh and Tarbiyyat, and to lay out better planning frameworks. Although, as far as Tabligh and Tarbiyyat are concerned, their planning takes shape under the Amir but the implementation is done through the Missionary incharge. And I hope that under this new set up these tasks will register further improvement and, with mutual cooperation, these undertakings will experience further progress. I would also like to point out an issue in relation to Tarbiyyat matters. I have received some complaints that certain practices are finding way into the conduct of our young people this includes young males as well as females, although young males significantly outnumber the relatively sporadic incidence among young females. There is a pressing need to lay out Tarbiyyat-oriented programs to save the youth from these ills and evils. But, we cannot reap significant benefits from such Tarbiyyat-oriented programs until and unless every family and its family-head and all members of the Jama`at do not come together and cooperate with the organizational structure of the Jama`at in implementing these programs. Thus, you must direct your efforts in this direction as well so that, along with adhering to the traditions of the Jama`at we may also achieve higher spiritual standards. And so that, in this part of the world, we may march ahead in the field of Tabligh through our virtuous and commendable personal examples, in order to receive further blessings of Allah the Exalted. As I have always said: Until your personal examples are good, your children will not turn out to be exemplary progeny, and until then the outcome of your Tabligh efforts would not be the same as that of one who adheres to the pathways of Godconscious uprightness (Taqwa). Thus, in this brief message, I would like to draw everyone s attention to fulfill your respective responsibilities, while following the traditions of the Jama`at and fulfilling the covenant you have with the Promised Messiah (as) I have great expectations from the Canadian Jama`at. I hope that, in view of this new change, you will endeavor more than ever before to come up to my expectations of you. And, Insha Allah, when I will visit Canada, by virtue of being enabled by Allah the Exalted to do so, on the Convention in relation to the Centenary of Khilafat, then I will observe a pious transformation in the Ahmadiyya Muslim Jama`at Canada that will be much greater than before. May Allah grant that this may come true. Ameen! Taking full benefit from this opportunity that Allah the Exalted has granted you to gather together in this Jalsa, do your utmost to devote yourselves to prayers because without prayers we cannot experience a blessing of enhancement in any of our undertakings. May Allah the Exalted enable you to do so. Ameen! Wassalam The Humble One, Khalifatul Masih al-khamis An Important Message from Hadrat Khalifatul Masih V (may Allah strengthen his hands) 17

21 A H M A D I Y Y A G A Z E T T E C A N A D A A Sojourn to the Land of Prophets - Dr. Ijaz Qamar Last June I visited Jerusalem (Hebrew: Yerushalayim, Arabic: Al-Quds) and the vicinity. It was a fabulous experience, visiting a place so rich in religion and history. Jerusalem is held sacred by the three major religions: Judaism, Christianity and Islam. For the Jews it is sacred for the Temple built by the Prophet David (as) and his son Solomon (as). This temple was demolished twice in the course of history. What remains is now part of the "Western Wall" or The Wailing Wall which according to the Jewish belief is part of the holy temple. sacred mainly because it was the first Qibla towards which they faced in their daily prayers before diverting to Mecca. Secondly, it is here that Prophet Muhammad (sa), as part of his spiritual journey, met several known Prophets and led them in collective prayer. My journey to the land of Prophets began with a flight to Tel Aviv and there on to Haifa by road along the Mediterranean Sea. My hosts at the Ahmadiyya Muslim mosque in Kababir (on Mount Carmel) had organized an international conference on inter-religious harmony and understanding where I witnessed a unique gathering of Muslims, Christians, Jews and others. There was no sign of animosity. I hope these conferences are held every where as they are much needed by the society. Haifa is a beautiful city situated on the Mediterranean Sea. It is For Christians, the sanctity of Jerusalem is connected with the Holy shrine of the tomb or the church of the Sepulcher where Jesus was laid after the event of crucifixion. Another sacred place in Jerusalem is part of Mount Olive wherefrom Jesus ascended to heaven, as most Christians believe. For Muslims, Jerusalem is Baitul Maqdas A sojourn to the Land of Prophets 18

22 undoubtedly the most appealing of Israel's three large cities, with full of views from the slope of Mount Carmel upland. There is saying in Israel that Jerusalem prays, Tel Aviv plays and Haifa works due to its industrial base. The city of Haifa has a diverse population. Although predominantly Jewish, it has many residents who are Druze, Muslims and Christian Arabs. There seems to be no friction or strife at all, only a pragmatic desire to work cooperatively. The international headquarters of the Bahai faith is also centered in Haifa. This House of Justice and the Tomb of Bab are surrounded by immaculate terraced gardens not seen elsewhere. Bahaullah's tomb is located in the nearby town of Akko. During this journey, my main interest was the old city of Jerusalem where I spent one full day. Highway 1 climbs into the hills of Judea and on to the city of Jerusalem. The Old City is informally divided into four quarters - Muslim, Christian, Armenian and Jewish. For the first time visitor, however, it is difficult to set them apart. In the Muslim section, Muslims can visit the Dome of the Rock (Baitul Maqdas) and the nearby Masjid Aqsa. My Irish Muslim fellow traveler was asked to recite a portion of the Qur an to be allowed into the compound. There is a cave under a huge rock below the Dome where Muslims can offer prayers. In addition to Masjid Aqsa, another nearby mosque is named after the second Caliph Hadrat Umar (ra). Outside View (Sepulchre) Within the walking distance, there are places that are sacred to Jews and Christians. The A sojourn to the Land of Prophets 19

23 Looking into the crucifixion point Examining the Cave under the Rock A shop of spices in Jerusalem A bazar in Jerusalem A sojourn to the Land of Prophets 20

24 visit to the Jewish sector leads me to the Wailing Wall. It was an interesting experience. One has to go through a tight security system much like a modern day airport security. After entering you see a wide open court yard where visitors and worshippers mingle freely and Jewish men and women go onto the Wall with a fence between the two sections. Equally awesome were various churches built in the Christian section. The most outstanding structure is the Church of the Holy Sepulcher: the physical and spiritual heart of the Christian quarter. It has been revered and fought over for centuries. This complex of shrines, tombs, relics and churches is all contained under a single roof. There is even an Ethiopian monastery on the roof. There are a number places and churches near Haifa that are associated with Prophet Elijah who is a recognized figure in Judaism Christianity and Islam. Sadly, one needs a lot more time to visit these marvels of history. I completed up my trip to the Holy Land with a visit to Amman, Jordan. Crossing the border on the historic Jordan River between Israel and Jordan is a marvel in itself. After visiting the Roman relics in Amman, my last visit was to the Dead Sea which is the lowest point on earth and is a favourite place for visitors. Ahmadiyya Muslim Mosque in Kababir A sojourn to the Land of Prophets 21

25 A H M A D I Y Y A G A Z E T T E C A N A D A Book review: Ta`limul Qur'an Book review: Talimul Qur'an A Self-Study Book for Learning the Correct Recitation and Translation of the Holy Qur an Dr Karimullah Zirvi is currently the editor of Ahmadiyya Gazette, USA. He was Sadr Ansarullah, USA ( ) and National Education Secretary USA Jama`at ( ). Dr Zirvi, an author/compiler of many books, has now meticulously compiled yet another comprehensive book entitled, Talimul Qur an. As the sub-title of the book describes, this is a self-study book for learning the correct recitation and translation of the Holy Qur an. It is also a beneficial teaching tool in the Talimul Qur an classes that are held every year in Canada and the USA. The main features of the material covered in the book are: Fundamentals of the correct recitation of the Holy Qur an, Ramuze Auqaf (various stop signs occurring in the Holy Qur an), correction of some common mistakes, basic Arabic grammar, translation of Surah al-fatihah, and the first 5 Ruku of the 4 chapters (al-baqarah, al-e- Imran, al-nisa, and al-maidah), Qur'anic vocabulary (split word translation of Surah al-fatihah and Surah al-baqarah), guidelines for the memorization of the Holy Qur an, and 64 Qur'anic prayers. To facilitate the memorization of the Holy Qur an, 14 tips are provided, some of which are: Praying to God Almighty to bestow you the ability to memorize Always use same copy of the Holy Qur an Set a target for the portion of the Holy Qur an you want to memorize Start memorization with short chapters Recite the portion you have memorized in the Salat Audio-record your recitation of the verses you have memorized * Be careful of the Mushabeh (similar sounding verses in different parts of the Holy Qur an Learn meaning of the verses you are memorizing Recite the memorized chapters or verses regularly in daily Salat There is a chapter on the art of Tajwid. Tajwid is the skill and the rules whose application makes the correct pronunciation of the Holy Qur an possible. It means to recite every letter correctly from its Makhraj with all its qualities. Twenty pages are devoted to Qur'anic vocabulary giving 1250 Arabic words with their transliteration and English meaning. All in all this is a very valuable guide for anyone wishing to learn the correct recitation and translation of the Holy Qur an. Every household should have a copy of this book. Author : Dr Karimullah Zirvi Published: June 2007 Pages: 275, paper back Publisher: Ahmadiyya Muslim Jama`at, USA Contact: Ahmadiyya Book Store, Bai tul Islam Mosque. Book review: Talimul Qur'an 22

26 A H M A D I Y Y A G A Z E T T E C A N A D A Status of Women in Islam M. Nadeem Ahmad Siddiq Following article is based on a presentation delivered by the author at the 31st Ahmadiyya Muslim Annual Convention, Canada held in July I have been asked to speak to you today about the role of men and women and gender equality in Islam. Many in the West assume that Islamic law (or the Shari'ah) is inherently misogynistic. That is, it is considered inherently discriminatory towards women, and its practices, like the wearing of the veil, are considered oppressive. While references to the Holy Qur'an and Sunnah of the Holy Prophet Muhammad (sa) (whom I will hereinafter refer to simply as the Prophet ) are often cited as evidence of misogyny, such references are made without full knowledge of their historical and cultural context. Today, I will review the general attitude of Islam regarding women. I will then address what appear to be the most controversial aspects of Islamic law relating to women today, namely, the Islamic law of inheritance, the alleged permission to beat wives, the wearing of the veil, and the segregation of men and women. Due to time limitations, I will not be able to discuss issues like polygamy, the Islamic law of testimony, the Islamic law of divorce, the alleged restriction on women from becoming heads of state and the Hudood Ordinance of Pakistan. However, I have written on these subjects in a small booklet which I understand will be published and available soon. I will demonstrate, at least on an introductory basis, that Islam is not inherently misogynistic and thus not discriminatory towards women. I. General Attitude Towards Women in Islam I will first portray the general attitude of Islam towards women and contrast it against Judeo- Christian scripture. While doing so, I do not intend to accuse Judeo-Christian scripture of misogyny or to insult them in any way, but rather, as the subject is vast, I wish to use examples from it in order to highlight the Islamic viewpoint and to place Islam s reforms within their appropriate context. For example, the story of Adam and Eve is contained in Genesis 2:4 to 3:34. According to this account, the serpent induced Eve to eat from the fruit of the forbidden tree and she, in turn, seduced Adam to do the same. Eve s punishment from God was to endure pain during childbirth and subservience to Adam forever. For the mere offense of heeding Eve, Adam was punished by having to toil painfully upon cursed earth for the rest of his days. By contrast, the Holy Qur'an s version in 7:20-25 is quite different. In contrast to the Bible, the Holy Qur'an places equal blame on both Adam and Eve for their error. Nowhere in the Holy Qur'an can the slightest hint be found that Eve s culpability is greater. According to the Holy Qur'an, Eve is not a temptress or a seducer, nor does she receive labour pains as a curse. Indeed, according to the Holy Qur'an, a mother s labour pains make her deserving of honour and respect. For example, the Holy Qur'an states: Status of Women in Islam 23

27 And we have ordered man to be good to his parents. His mother bears him with pain and brings him forth with pain. (46:16) In addition, the Prophet stated that Paradise lies at the feet of mothers. 1 Lastly, the following Hadith records a conversation between the Prophet and one of his followers regarding mothers: O Messenger of Allah, who is the most deserving of good care from me?" The Prophet replied: "Your mother. He then asked: Who next? The Prophet replied: Again, your mother. He then asked: Who next? The Prophet replied: Again, your mother. He then asked: Who next? Thereupon, the Prophet replied: Then it is your father. 2 The Bible provides other references regarding women. For example, in Ecclesiasticus 7:26-28 and 25:19, 24, women are referred to as snares, traps, wicked and incapable of uprightness. 3 According to Timothy 2:11-15, a woman is expected to be silent and submissive. Further, in Leviticus 12:2-5 and Ecclesiasticus 22:3 and 30:3, when a girl is born, the period of her mother s impurity is longer than if she had given birth to a boy, a daughter s birth is referred to as a loss, and only the father s educating of his son is a source of blessing for him. In stark contrast to the Bible, the Qur'anic attitude is quite different. Firstly, from a spiritual perspective, the Holy Qur'an places men and women on equal footing. For example, the Holy Qur'an states, Surely, men who submit themselves to Allah, and women who submit themselves to [Allah], and believing men and believing women, and obedient men and obedient women, and truthful men and truthful women, and men who are steadfast in their faith and steadfast women, and men who are humble and women who are humble, and men who give alms and women who give alms, and men who guard their chastity and women who guard their chastity, and men who remember Allah much and women who remember [Allah much] Allah has prepared for all of them forgiveness and a great reward. (33:36) Also the Holy Qur'an states: Whoso does evil will be requited only with the like of it; but whoso does good, whether male or female, and is a believer, they will enter the Garden of Bliss. (40:41) (emphasis added) While the Bible states that a woman is incapable of uprightness, the Holy Qur'an instructs all Muslims, both male or female, to follow the examples of ideal and pious women, and makes direct reference to Mary the mother of Jesus, and the wife of Pharaoh at the time of Moses in this regard in 66: Regarding the issue of women remaining silent, the Holy Qur'an rejects this requirement. For example, when two companions of the Prophet, Aws and his wife, Khawla, became embroiled in an argument and the former sought divorce, the latter went to the Prophet to complain about her mistreatment. Although the Prophet advised patience, she persisted. The matter was settled by the revelations in 58:2-7 of the Holy Qur'an wherein Allah sided with Khawla. In these verses, Allah not only affirmed her right to have raised her complaints, but He affirmed the right of a wife to challenge her husband. Nowhere in these verses is Khawla rebuked for speaking up. Regarding the birth of daughters, the Holy Qur'an states, Status of Women in Islam 24

28 grows, and of themselves, and of what they know not. (36:37) To Allah belongs the kingdoms of the heaven and the earth. He creates what he pleases. He bestows daughters on whom He pleases, and He bestows sons on whom He pleases. (42:49) Further, in an oft-cited tradition of the Prophet: Whoever has three daughters, and shelters them, bearing their joys and sorrows with patience, Allah will admit him to Paradise by virtue of his compassion towards them." A man then asked, "What if he has only two, O Messenger of Allah?" He said, "Even if he has only two." Another man then asked, "What if he has only one, O Messenger of Allah?" He said, "Even if he has only one. 4 According to this Hadith, having and providing for daughters, even just one daughter, means receiving the ultimate blessing. Indeed, whenever the Prophet saw his own daughter, Fatima (ra), he would rise from his seat, greet her, kiss her forehead, and then would offer his seat to her. 5 Also, when returning from a journey, prior to greeting anyone else, the Prophet would first greet his daughters. 6 According to these verses of the Holy Qur'an and the traditions of the Prophet, not only are men and women regarded equally from a spiritual perspective, but in some cases, women are favoured, such as with the blessings associated with motherhood and the favourable treatment of daughters. In the Biblical version of the creation of humankind, God is said to have created Adam first, with Eve later being created from his rib. However, when referring to the creation of humankind, the Holy Qur'an does not explicitly state whether man or woman came first. For example, the Holy Qur'an states: He it is who created you from a single soul, and made therefrom its mate, so that you might find comfort in each other. (7:190) O ye people! Fear your Lord, who created you from a single soul and created therefrom its mate, and from twain spread many men and women. (4:2) He is the maker of the heavens and the earth. He has made for you pairs of your own selves.... (42:12) Holy is [Allah] who created all things in pairs, of what the earth According to the Holy Qur'an, men and women are the same creation, and all creation has been made in pairs, making gender an attribute of all of nature. Moreover, while a human was made from a single soul from which its mate was created, in contrast to the Bible, no mention is made of that single soul being male and the later created mate being female. Rather, on the basis of scientific knowledge, one can assert that the single soul referred to in the Holy Qur'an is actually female. The basis for this assertion is derived from the following verse: He created you from a single being; then from that He made its mate... He creates you in the wombs of your mothers, creation after creation, in threefold darkness. This is Allah, your Lord, His is the kingdom. There is no God but He. (39:7) (emphasis added) According to this verse, creation takes place within a mother s womb and the determination of gender takes place within its threefold darkness. Based on science, we know that, at conception, every child begins with an X chromosome, the female chromosome, which is donated from the child s mother. Within the womb, or the threefold darkness, the chromosome later donated by the father will determine the gender Status of Women in Islam 25

29 of the child if the father donates an X chromosome, the child is a girl, and if he donates a Y chromosome, the child is a boy. According to the Holy Qur'an, gender is determined in the darkness of the womb. Science confirms the Holy Qur'an and further informs us that every child begins, essentially, as a female. 7 In the Biblical tradition, God is referred to as a male and as the Father, while in Islam, as God is Noor-al-Noor (light upon light), He is neither male nor female and thus genderless. Although God is referred to as He in the Holy Qur'an, 8 this is due to the fact that in Arabic, all nouns must be either male or female, 9 and, according to Arabic grammar, the use of the feminine in describing nouns is also used to connote or imply something being plural. Therefore, according to Arabic grammar rules, God must always be referred to as masculine as doing so maintains consistency with expressing His Oneness. Although God is genderless, as humankind was created in pairs and in His image, He can also be referred to as both male and female, and such a reference is relevant for purposes of the following discussion. In the Holy Qur'an, God is given 99 names or attributes, with the name Allah signifying the union of the other 98. The other 98 are exactly evenly divided between attributes which represent His beauty or Jamal attributes, like Al-Jamal (the Beautiful) and Al-Lateef (the Gentle), and those which represent His majesty or Jalal attributes, like Al-Jalal (the Majestic One) and Al-Qahr (the Severe One). Although God is genderless, His Jamal and Jalal attributes are often referred to as His feminine and masculine attributes, making Him, in this sense, both male and female. 10 As the concept of Tauheed or God s Unity also refers to the Unity of His Creation, and since all creation is made in pairs and in His image, the union of a man and a woman in marriage symbolizes the Oneness and Unity of God and His attributes. This is also an interpretation of the Hadith of the Prophet which states that When one marries, he fulfills half of his faith. 11 As Muslims must seek to emulate God s attributes and Oneness, a marriage union between a male and a female represents an act in furtherance of that goal. 12 Historically, Muslim women have played a key role in the development of Islam. Indeed, the Prophet s first follower was his wife, Khadija (ra). The story of what happened after the Prophet received his first revelation as recorded by Al- Tabari is as follows: Muhammad (sa) descended from the mountain. He was stricken with trembling and returned to his house.... His whole body trembled with the fear and terror that Gabriel had inspired in him.... He bent his head and said Cover me! Cover me! Khadija (ra) covered him with a cloak.... When the Prophet asked, Whom shall I appeal to? Who will believe in me? Khadija (ra) replied, At least you can call on me before all others, for I believe in you! 13 Therefore, Khadija (ra) was the first Muslim. Thus Islam began, in the arms of a woman. Later, many years after her death, the Prophet married Aisha, and so great was his regard for her sharp intelligence and piety that he advised all Muslims, male and female, to [d]raw a part of your faith from little Al- Humayra (Aisha s nickname). 14 Khadija (ra) and Aisha (ra) are just two examples of women who figure highly prominently in Islamic history. 15 II. Inheritance Now I will embark on the allegedly controversial aspects of Status of Women in Islam 26

30 Islamic law as they relate to women. I will first turn to the Islamic law of inheritance, the scheme of which is contained in the Holy Qur'an at 4:8-13 and 177, which is criticized on the basis that its effect is to grant women half the inheritance that men receive and is thus labeled as discriminatory towards women. Prior to studying why this is the case, I will first contrast the rights of women regarding inheritance prior to the advent of Islam. According to pagan and Judeo- Christian culture at the time of the Prophet, women were considered property or chattel and possessed no rights of inheritance. 16 According to the Bible, in Numbers 27:1-11, widows and sisters are excluded from the scheme of inheritance. Daughters may inherit but only if their deceased father had no sons. Where sons exist, they receive the entire inheritance. As a result, historically, women, particularly widows, have tended to be amongst the poorest in society. While the granting rights of absolute inheritance to women came about in the West in the 20 th century, absolute inheritance rights were granted to Muslim women by the Holy Qur'an over 14 centuries ago. Further, one must keep in mind that the rules of inheritance were laid down within a particular context. According to the Holy Qur'an 4:35, men must bear the responsibility and burden to maintain their mothers, wives and daughters. In addition, according to the Hadith: The husband is responsible for providing for the needs of the wife in respect of food and clothing.17 In other words, the Holy Qur an and the Hadith have conferred the responsibility of the maintenance of women on men as a man s wealth must be employed for that purpose. Therefore, men do not own their assets outright as they are encumbered by the claims of their wives, daughters and mothers. However, no such reciprocal burden is placed on women -- women own their income and property free and clear, without any responsibility to employ their wealth in the service of anyone. Therefore, in seeking to end and redress the poverty of women, the Holy Qur'an placed a heavier burden on men. From a Muslim woman s viewpoint, What s his is mine, and what s mine is mine. This imbalance in favour of women resulted in complaints from men that the Holy Qur'an discriminated against them, and it was within this context that the rules of inheritance were revealed. 18 Therefore, while guaranteeing the absolute property rights of women and their claims over the assets of men, Islamic inheritance laws sought to address the imbalance of responsibility imposed upon men by granting them double the share in order to assist them in meeting their greater financial burden. When viewed within their full context, the Islamic laws of inheritance are not discriminatory against women. 19 III. Alleged Permission to Beat One s Wife One of the charges raised against Islam is that it grants Muslim men the right to beat their wives. The grant of this permission is allegedly derived from the following verse of the Holy Qur'an which reads as follows: [V]irtuous women are those who are obedient, and guard the secrets of their husbands with Allah s protection. And for those on whose part you fear disobedience, admonish them and leave them alone in their beds, and beat them. Then if they obey you, seek not a way against them. Surely, Allah is High, Great. (4:35) In this verse, the term idhribuhunna has been translated exclusively to mean beat them by translators like Pikthall, Dawood, Asad, Shakir, Yusuf Ali and Maududi. However, this Status of Women in Islam 27

31 word is derived from the word dharaba, a unique Arabic word on account of its great diversity of meanings and connotations, which need not have been translated with a violent connotation. For example, the term dharaba is also used in the following verse of the Holy Qur'an: O ye who believe! When ye set out (dharabtum) in the cause of Allah, investigate carefully. (4:95) In this verse, the term dharabtum means to set out or to go forth possessing a connotation of departing, leaving or journeying. In this context, it clearly possesses a non-violent connotation. In another example: See thou not how Allah sets forth a parable (dharaba laka mathal)?... A goodly word like a goodly tree, whose root is firmly fixed, and its branches reach to the heavens. (14:25) In this verse, the phrase dharaba laka mathal means sets forth a parable in order to convey an explanation, illustration or teaching. Again, it clearly does not possess a violent connotation. While the meanings of the word dharaba are so various that to list them for you here would take too long, rest assured that the vast majority of these meanings possess completely non-violent connotations. Of all of the choices for interpreting the term dharaba, a violent interpretation is not necessary in light of the Holy Qur'an 4:16 and 4:36. In 4:16, where a wife has committed flagrant impropriety (an offense which has been interpreted to include extreme disobedience), she is to be permanently confined in her home. By contrast, if 4:35 is to be given a blanket violent interpretation, she is to be beaten in all cases. In light of 4:16, the permission contained in 4:35 cannot be a blanket permission absent the most extreme and serious of circumstances 20 otherwise the Holy Qur'an may be rendered as internally inconsistent. A further reason is that in 4:36, the immediately following verse, Allah recommends the appointment of an arbitrator in order to achieve reconciliation between the husband and wife. As resorting to physical violence could hardly be viewed as laying the ground work for an arbitrator to achieve reconciliation and foster trust, interpreting 4:35 as blanket permission to resort to physical violence in all circumstances is inappropriate. In light of 4:16 and 4:36, the two other more plausible interpretations of idhribuhunna that would be more appropriate for purposes of general and consistent application and which are consistent with the other meanings of dharaba I have presented here are that (1) it is a reference to the husband separating from his wife by setting out from the matrimonial home, or (2) it is a reference to the husband making one last attempt to set forth teachings and explanations. This second interpretation is often translated as a reference to chastisement, which is stronger than the admonishment prescribed as the first course of action in 4:35, and is also the official translation adopted by the Ahmadiyya Muslim Community. 21 Status of Women in Islam 28

32 Both of these interpretations are supported by the following Hadith of the Prophet related by one of his companions, I went to the Messenger of Allah and asked him: What do you command regarding our wives? He replied: Give them food as what you have for yourself, and clothe them as you clothe yourself, and do not beat them, and do not humiliate them. 22 IV. The Wearing of the Veil and the Segregation of Women I will now discuss what is perhaps the most controversial and discussed aspect of Islam regarding women today, namely, the wearing of the veil. While the coercive imposition of the veil is prohibited on the basis of the Qur'anic injunction in 2:257 against compulsion, I will focus on the wearing of the veil in the context of a Muslim woman s free religious and pious expression of modesty. sold on a regular basis. In addition, when women walked in the city streets, they would be harassed and humiliated through the practice of ta urrud which means to walk along with a woman urging her towards fornication what today we refer to as catcalling. When the Prophet inquired as to the root causes of the practice of ta urrud, the Prophet was informed that women were accosted when they were perceived to be either slaves or prostitutes, and this perception was based on how they were dressed. The more a woman covered her body, the more status, wealth and dignity she was perceived to possess. A woman who was relatively uncovered was viewed as poorer, of lower social status, promiscuous or vulnerable. An unconscious attitude regarding status and clothing still exists today. For example, on May 19, 2007, in the Globe & Mail, Virginia Galt cautioned people against wearing revealing clothing in the workplace during the upcoming hot summer months and stated, People rely on how you look to understand who you are and make decisions about you... The more you reveal of your skin, the more you are downgrading your authority.23 (emphasis added). Therefore, the notion that covering oneself confers status and power still exists today, even within the Western psyche. Within the context of the Prophet seeking to spare Muslim women from the practice of ta urrud, the following verse of the Holy Qur'an was revealed: And say to the believing women that they restrain their eyes and guard their private parts, and (a) Jilbab That the veil was worn by Jewish and Christian women prior to the advent of Islam and advocated in Genesis 24:64-65 and 1 Corinthians 11:3-12 deserves to be noted. In addition, in Islam, the veil has its own unique historical and cultural context. At the time of the Prophet, throughout the world, women were viewed as little more than chattel and objects of sexual gratification. Indeed, women were kidnapped, exchanged, stolen, bought and Status of Women in Islam 29

33 that they disclose not their natural and artificial beauty except that which is apparent thereof, and that they draw their head-coverings (jilbab) over their bosoms, and that they disclose not their beauty save to their husbands, or [to the other men of their household]. (24:32) At the time of the revelation of this verse, Arab women already wore the jilbab but tended to wear it loosely. Therefore, the wearing of the jilbab amongst Muslim women was not the imposition of a new item of clothing, but rather, a new way of wearing an already established and accepted one. A Muslim women was to distinguish herself by drawing her jilbabs closed in front of her body so that she would be henceforth identified as dignified and possessing status within a community that protected her. This conferred prestige upon her and acted as an effective deterrent to those with inappropriate designs against her. As according to the Holy Qur'an, Mary the mother of Jesus is the ideal example of chastity and modesty, she serves as the inspiration and model for all Muslim women. As I have yet to see a depiction of Mary the mother of Jesus where she is not wearing a jilbab, to consider Muslim women as oppressed for merely following the example set by her is unjustified and unwarranted. Indeed, due to having received such harsh criticism in the West for wearing Status of Women in Islam 30

34 the jilbab, particularly from predominantly Catholic populations like France and Quebec, one could argue that Muslim women are the true inheritors of the tradition exemplified by Mary. (b) Niqab Many will point out that the jilbab which covers the face, namely the niqab, is not referenced in the Holy Qur'an, and this is true. While the wearing of the niqab is not mandatory for Muslim women, its continued practice possesses an historical and cultural context. The niqab developed as a result of the persistent attempts of the Holy Prophet s enemies to smear, humiliate and scandalize him and the members of his household. For example, Aisha was wrongly accused of impropriety in the Affair of the Ifk (lie) and, although she was explicitly exonerated by the Holy Qur'an 24:12-19, the revelation containing the exoneration issued a stern warning to the Muslim ummah (community) to ensure that it never allowed such a scandal to ever befall them again. Therefore, in order to protect the Muslim ummah from such a scandal in the future, the practice of the niqab developed so that, when coming out in public, the identities of the women of the Prophet s household would be protected. Due to the strict egalitarian nature of Muslim society and the aversion of any form of dress that conferred higher status on one group of Muslim s over another, and due to an already existing cultural bias towards covering oneself, the practice of the niqab was adopted and institutionalized within Muslim society at large and is still practiced by many today, including within the Ahmadiyya Muslim Community. From a feminist viewpoint, as women were considered property, and Islam represented emancipation and liberation, so did the Muslim form of jilbab and niqab. Muslim women were liberated from the glares and Status of Women in Islam 31

35 gaze of men. Therefore, while some in the West may view veiled Muslim women as oppressed, Muslims view the half-naked women depicted in roadside, TV or magazine advertisements as the true victims of oppression. According to Muslims, the West seems offended by expressions of modesty and chastity but enjoys the indecency and lewdness displayed in music videos, in consumer advertising and at gay pride parades. While many in the West may consider Islam as backward and primitive, by contrast, Muslims consider the phenomenon of the encouragement towards nakedness to be evidence of continued subjugation and exploitation. 24 (c) Hijab Another criticism against Islam is its requirement that men and women be segregated. This reference is to the Muslim practice of the hijab or curtain which first occurs in the following verse of the Holy Qur'an: O ye who believe! Enter not the house of the Prophet unless permission is granted to you for a meal and without waiting for its appointed time. But if ye are invited, enter, and when your meal is ended, then disperse. Linger not for conversation. Lo! That could cause annoyance to the Prophet, and he feels shy of asking you to go; but Allah is not shy of saying what is true. And when ye ask the wives of the Prophet anything, ask of them from behind a curtain (hijab). That is purer for your hearts and their hearts. (33:54) Prior to the revelation of this verse, the companions and other visitors of the Prophet used to come and go from his home as they pleased. 25 The Arab custom of hospitality certainly did not dissuade them with the result that the Prophet and the women of his household lived with little or no privacy. As this verse made reference to the notion that people should speak to the women of the Prophet s household from behind a curtain unless invited otherwise, the injunction contained in this verse was institutionalized within Muslim society on the basis that it constituted basic good manners and that it conferred upon Muslim women fundamental privacy rights. As a result, the practice developed that women were separated from men in all gatherings, including wedding receptions, and this tradition continues to be followed by Muslims today, particularly by the Ahmadiyya Muslim Community such as in this Jalsa Salana. Conclusion Western critics of Islam chagrin principles of Islamic law or custom while failing to attempt to understand them within their appropriate cultural and historical context. If one were to ask me whether Islamic law or the Shari'ah is inherently misogynistic, if the Shari'ah Status of Women in Islam 32

36 being referred to is the Shari'ah derived from the Holy Qur'an and the Sunnah and both are reviewed with honest eyes and with full knowledge of their historical and cultural context, then my answer would have to be a resounding no. References: 1 Ibn Majah Al-Bokhari, 32: St. Thomas Aquinas considered women defective, and Martin Luther stated that women may as well die after childbirth already having fulfilled their function. St. Thomas Aquinas, Summa Theologiae, 1:91:1 ( As regards the individual nature, woman is defective and misbegotten, for the active force in the male seed tends to the production of a perfect likeness in the masculine sex; while the production of woman comes from a defect in the active force or from some material indisposition, or even from some external influence ); Martin Luther, Works 20:84 ( Even though they grow weary and wear themselves out in child-bearing, it does not matter; let them go bearing children till they die, that is what they are there for. ). 4 Ahmad, 2:335 and al-hakim, 4:176. Also see Abu Daud 41: See Al-Bukhari. 6 See Behaar, Kashful Ghumma and Mannaqib Ibn ShahreAashob. 7 Recent research also confirms that the human brain begins as female, and later develops based on relative testosterone production, to be either definitively male or female. See infra note See e.g., Holy Quran 112:2. 9 Unlike English, Arabic does not possess gender-neutral nouns. 10 See Sachiko Murata, The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought (State University of New York Press 1992). 11 Wasa'il, Vol. 14, p Islam is unique for this interpretation of marriage, and this is one of the grounds for its opposition to same-sex marriage. Judeo-Christian scripture does not possess a similar concept with the result that, under them and resulting Western jurisprudence, marriage has only been defined as a construct created by religion in order to foster the having and raising of children. This argument has not been successful in defeating the argument raised by same-sex marriage proponents which is that not all marriages result in children. The Islamic view does not depend upon whether children result from a marriage, but rather views marriage as a spiritual act in itself which can only be fulfilled by different-sex marriages. Under the Islamic view, as men and women are exclusively each other s counterparts, a same-sex union can never be sufficient to achieve the fulfillment of human nature and thus symbolize the Unity of God. 13 Fatima Mernissi, Women and Islam: An Historical and Theological Enquiry (Blackwell Publishers 1991), 103 (citing Ibn Hisham, Sira, Vol. 1, p. 245 ff; Tabari, Mohammad, p. 67). 14 Imam Zarkashi, Al-Ijaba,p For further reading on Islam s general attitude towards women and the contributions of women to Islamic theology, see Annemarie Schimmel, My Soul Is A Woman: The Feminine in Islam (The Continuum Publishing Company 1997); D.A. Spellberg, Politics, Gender and the Islamic Past: The Legacy of A isha bint Abi Bakr (Columbia University Press 1994); Jennifer Heath, The Scimitar and the Veil: Extraordinary Women of Islam (Hidden Spring 2004); Gavin R.G. Hambly ed., Women in the Medieval Islamic World, The New Middle Ages Series, Volume 6 (St. Martin s Press 1998); Margaret Smith, Rabi a: The Life & Work of Rabi a and Other Women Mystics in Islam (Oneworld Publications 1994). 16 Legal Rights of Women, Wikipedia ( q=cache:xx3tms05z6gj:en.wikipedia.o rg/wiki/ Legal_rights_of_women_in_history +women+%22right+to+inherit%22 +history&hl=en&gl=ca&ct=clnk&cd=1) 17 Al-Bokhari 2: Mernissi at For further reading, see John L. Esposito, Women in Muslim Family Law (Syracuse University Press 1982); Hammudah Abd al Ati, The Family Structure in Islam (American Trust Publications 1977); Reuben Levy, The Social Structure of Islam (Cambridge University Press 1957). 20 This view was supported by Imam Raghib in his landmark work on Arabic lexicon entitled Al-Mufridat as well as by Hadrat Mirza Ghulam Ahmad when he stated All the weaknesses and illbehaviour of a woman, except serious improprieties, should be steadfastly endured. I deem it shameful that a man should fight with a woman. Hadrat Mirza Ghulam Ahmad, Malfoozat, Volume 2, p. 1 (emphasis added). 21 See The Holy Quran: Arabic Text and English Translation, Maulawi Sher Ali (Islam International Publications 1989), p. 78; the Commentary, p. 196; The Quran, Muhammad Zafrulla Khan (Curzon Press 1970), p Abu Daud, 11:2139. Also see Abu Daud 11: Virginia Galt, You're at work, not the beach. Dress accordingly, Globe & Mail, Report on Business, Career Section, May 19, 2007, Page B For further reading see Katherine Bullock, Rethinking Muslim Women and the Veil: Challenging Historical and Modern Stereotypes (The International Institute of Islamic Thought 2002); Wiebke Walther, Women in Islam: From Medieval to Modern Times (Markus Weiner Publications 1999); Asma Barlas, Believing Women in Islam: Unreading Patriarchal Interpretations of the Qur an (University of Texas Press 2002). 25 See Mernissi at Status of Women in Islam 33

37 A H M A D I Y Y A G A Z E T T E C A N A D A Fasting: Fourth Pillar of Islam Sir Muhammad Zafrulla Khan `The Holy Qur an states: `O ye who believe, fasting is prescribed for you during a fixed number of days as it was prescribed for those before you, so that you may safeguard yourselves against every kind of ill and become righteous. But whoso from among you should be ailing, not being permanently incapacitated, or should be on a journey, shall complete the reckoning by fasting on a corresponding number of other days; and for those who find fasting a strain hard to bear is an expiation, the feeding of a poor person, if they can afford it. Whoso carries through a good work with eager obedience, it is the better for him. If you possessed knowledge you would realise that it is better for you that you should fast.'(2:184/185) `The month of Ramadhan is the month in which the Qur an began to be revealed, the Book which comprises guidance for mankind and clear proofs of guidance and divine Signs which discriminate between truth and falsehood. Therefore, he who witnesses this month, being stationary and in good health, should fast through it. But whoso is ailing, not being permanently incapacitated, or is on journey, should complete the reckoning by fasting on a corresponding number of other days. Allah desires ease for you and desires not hardship for you; He has granted you this facility so that you should encounter no hardships in completing the reckoning, and that you may exalt Allah for His having guided you and that you may be grateful to Him.'(2:186) `It is made lawful for you to consort with your wives during the nights of the fast. They are as a garment for you and you are as a garment for them. Allah knows that you were being unjust to yourselves, whereof He has turned to you with mercy and has corrected your error. So consort with them now without compunction and seek that which Allah has ordained for you, and eat and drink till the break of dawn begins to manifest itself. From then on, complete the fast till nightfall. But do not consort with your wives during the period when you are in retreat in the mosques. These are the limits prescribed by Allah, so approach them not. Thus does Allah expound His commandments to the people, so that they may safeguard themselves against evil.'(2:188) The idea of the fast has been inculcated in all religious disciplines which are based on revelation, though strict conformity to the ordinances relating thereto is no longer insisted upon. Indeed, within some disciplines, the fast has been reduced to a purely symbolic observance. In Islam, the ordinances relating to the fast are clearly stated and defined and to the degree of their applicability, they are strictly observed. A tendency towards greater rigidity is sometimes encountered and has to be checked and countered through exposition of the true purpose of the fast and of the meaning of the regulations and their spirit. Subject to the permissible exemptions, the observance of the fast is obligatory upon every adult Muslim during the month Fasting: Fourth Pillar of Islam 34

38 of Ramadhan, the ninth month in the lunar calendar current in Islam. As the lunar year is shorter by about eleven days than the solar year, Ramadhan rotates through the year and the seasons, arriving eleven days earlier every year. Thus in every part of the earth, it progresses through every season in turn. In the tropics, when Ramadhan falls in the summer season, not only are days longer than in the winter but the fast entails additional hardship on account of the heat, as normal occupations and pursuits have to be carried on and in the intense heat and dryness, a severe degree of thirst may have to be endured through several hours each day. The fast is, however, in no sense a penance. It is a physical, moral and spiritual discipline, and the object is the promotion of righteousness and security against evil. Through the experience of the fast, the worshipper is impelled to exalt Allah for His having provided the guidance and is prompted to the beneficent use of His favours and bounties.(2:186) Outside Ramadhan, a voluntary fast may be observed at any time, except on the two festival days. The Holy Prophet, peace and blessings of Allah be upon him, often observed a fast on Monday and Thursday but he did not approve of a voluntary fast being observed on a Friday. A fast is prescribed as an expiation or as an alternative penalty in respect of certain crimes or defaults, but in these cases also, the object is the promotion of physical, moral and spiritual values. For instance, if a person on Pilgrimage to the House of Allah is unable to offer the sacrifice of an animal as prescribed, he should observe the fast for three days during the course of pilgrimage and for seven days after return home, making up ten altogether. (2:197) The expiation of an oath is a fast for three days. (5:90) The alternative penalty for killing game while on Pilgrimage is a fast for a number of days corresponding to the number of animals killed. The alternative penalty for manslaughtered is a fast for two consecutive months (4.93) and the same is the penalty for Zihar, a frivolous declaration by a husband that henceforth consorting with his wife would amount to consorting with his mother, a hateful method of pronouncing a divorce, practised in pre-islamic days abolished by Islam. (58:5) A vow of silence during a certain period (19:11) has also been described in the Holy Qur an as fast.(19:27) Physical Observance The observation of a fast, whether obligatory or voluntary, or by way of expiation or as a penalty, is subject to the same regulations. The period of the daily fast extends from the first flush of dawn normally about an hour and a quarter before sunrise, till after sunset. During this period neither food nor drink or nourishment may be pass through the lips of a person who is observing the fast. Nor should any drug or other substance be swallowed or injected into the system. The fast may, however, be discontinued in case of emergency and would be terminated if the person observing the fast becomes sick. Nor should there be any consorting between husband and wife or any approach to it. The fast must not be continued beyond sunset even if nothing is immediately available for terminating the fast save a few drops of water, a pinch of salt or sugar, a bit of stale bread or a dried date, etc. If during the fast, food or drink should be swallowed in complete forgetfulness of the fast, that would not vitiate the fast and the fast should be completed till nightfall. Should, however, something be swallowed through carelessness, even involuntarily, the fast is vitiated and cannot be continued. It is customary and is considered desirable that a light breakfast should be taken immediately before the commencement of the fast. The breaking of the fast after sunset should not be made an occasion for gorging oneself with food and drink. This would be in contravention of the fast and would be a departure from Fasting: Fourth Pillar of Islam 35

39 the example of the Holy Prophet, on whom be peace, which must be adhered to. It could also prove harmful to health. The month of Ramadhan is a period of intensive training in benefi cent v a l u e s. Abstention from food and drink and conjugal relations for a certain number of hours each day through a month is a valuable exercise in endurance and steadfastness. But that is only the outer shell, as it were of the fast. Yet even this has a great social significance. It brings home to the well-to-do sector of society the meaning of hunger and thirst. Privation ceases, in their case also, to be a mere expression and becomes an experience shared in common with all. The consciousness that a large number of their fellow beings have to go hungry most of the time is sharpened and there is great eagerness to share with them the bounties that Allah has, of His grace, bestowed on themselves. The True Purpose of Ramadhan The true purpose of Ramadhan, as of all forms of Islamic worship is to draw people closer to Allah. Though normal pursuits and occupations are carried on as usual, the emphasis on moral and spiritual values and concentration on them are intensified, and everything is subordinated to the main purpose. The hearing, the sight, the tongue, the mind are all under stricter control. For instance, not only vain talk, but much talk is also eschewed, so that there should be greater concentration on remembrance of Allah and reflection upon His attributes. The Holy Prophet said: `He who abstains from food and drink during the period of the fast but does not restrain himself from uttering a falsehood starves himself to no purpose.' It is related of him that during Ramadhan, his own concern for and care of the poor, the needy, the sick and the orphan was intensified manifold, and that his charity knew no limit. Recitation of the Qur an and I'tikaf The study of the Qur an and reflection over the Divine Signs recited therein takes up the greater part of the time that can be garnered by reducing the other demands upon it to a minimum. Divines and scholars carry on discourses on the Qur an throughout the month. Voluntary Prayer during the latter part of the night is deemed obligatory during Ramadhan but may be offered individually or in congregation. For the convenience of those who may find it difficult to proceed to a mosque at that hour to take part in the service, a congregational service is held after Isha, the evening service. Whether held after Isha or before Fajar the Fasting: Fourth Pillar of Islam 36

40 follow up passage after the Fatiha assumes considerable proportions. The service comprises eight raka'as, offered in four units of two raka'as each, and is led by an Imam who is Hafiz, that is one who has learnt the whole Qur an by heart. During this service, the recitation from the Qur an is made in sequence and the recitation of the whole of the Qur an is completed during Ramadhan. This entails the recitation of approximately one twentyeighth of the Qur an in the course of the daily service, one eighth of that portion being recited as the follow-up passage after the Fatiha in each raka'a. The Imam, of course, recites from memory and the congregation follows the recitation with rapt attention. That is another unique feature of Islam. No less than seventy times is the Scripture of Islam referred to in the Revelation itself by the name Qur an. The word means that which is repeatedly read, recited, proclaimed. It is the only Scripture which is in its entirety expressed in the words of the revelation. It is thus the only one which is literally the Word of God. Its very name is a prophecy that it will be widely and repeatedly read, recited, and proclaimed. Its text, in the words of the revelation, is preserved intact and in its proper sequence in the memories of millions of its devotees from generation to generation. Hundreds of millions read and recite portions of it in Prayer services and otherwise in the course of the day and night around the globe. During Ramadhan the number is greatly augmented. Numberless people read it through by themselves during that month. Others hear it interpreted and expounded. A much larger number hear it recited from beginning to end in the course of the service just described. All this in the very words of the revelation in which it was sent down close upon 1400 years ago. That in itself is a matchless Divine Sign and Testimony. During the last ten days of Ramadhan, many people go into seclusion, as it were, in a mosque and devote the whole of their time, not occupied by the obligatory and voluntary services, to the study of the Qur an and the remembrance of Allah. This period of complete Fasting: Fourth Pillar of Islam 37

41 devotion of a worshipper's time to the exercise of the purely spiritual values, is the culmination of the physical, moral and spiritual discipline instituted by Islam. To carry such a discipline farther would be a sort of asceticism or monasticism which is not approved of in Islam. (57:28) Prohibitions Complete abstention from food and drink during the period of the fast does not constitute so great a hardship for a Muslim as adherents of other disciplines may be disposed to imagine. Muslim children are brought up in an atmosphere of respect for and devotion to the values indicated by the faith. Very early they begin to exhibit an eagerness to practise them. Parents have often to restrain young children from observing the fast. They are trained into endurance of the rigours of the fast through a gradual process, spread over a number of years. A child of twelve or thirteen may be permitted to observe the fast on three or four days at intervals during one Ramadhan. The following year, he may be permitted to increase the number to eight or ten. In the third year he may be content with fasting on each alternate days. In the fourth year, he would be ready to assume the full obligation. Another very helpful factor is furnished by the dietary regulations of Islam. In the matter of food, the prohibitions are blood, the flesh of an animal that dies of itself and is slaughtered for food, the flesh of swine and the flesh of an animal on which the name of any other than Allah has been invoked, meaning thereby, sacrifices made to idols or other gods and offerings made to saints or to any being other than Allah. (2:174/175) The first three categories are prohibited because they are harmful for the body, and that which is harmful for the body is necessarily harmful for the spirit. The last prohibition relates to something which is manifestly harmful morally and spiritually in as much as it involves association of others with Allah. A relaxation is made in the case of a person who is driven by necessity and to whom no other means of sustenance and nourishment is for the time available. Such a one may partake of a prohibited article of food, consuming only that much as he may consider necessary for his immediate need. In such instance, priority is given to the need of maintaining and sustaining life, as against the possibility of such harm, if any, as might result from the consumption of a minimum quantity of the forbidden article. (2:174) Liquor and all intoxicants are forbidden. It is recognised that some people may derive some pleasure or advantage from the use of liquor or other prohibited article, but it is pointed out that the harm resulting from their use is far greater than any pleasure or advantage that might be derived from it. (2:220) The prohibition however is clear and absolute: `O ye who believe, liquor, gambling, idols and divining arrows are only an abomination of Satan's handiwork. So shun each one of them that you may prosper. Satan's design is only to promote enmity and hatred between you through liquor and gambling and to keep you back from the remembrance of Allah and from Salat. Will you desist?'(5:91/92) It needs to be remembered that in the matter of any pleasure or advantage to be derived from liquor or any other intoxicant, and the harm that may result from their use, it is, not only an individual or a class that has to be considered; society as a whole must be taken into account. It may well be that the harm resulting to an individual or to a number of individuals may not be overtly manifested, but there is no denying that society as a whole suffers grave harm from the use of liquor and other intoxicants. The purpose of the Qur an is not only to furnish guidance for the individual, but to furnish guidance to the individual as a member of society and, indeed, to mankind as a whole. These are the prohibitions, but not all that is permissible may be Fasting: Fourth Pillar of Islam 38

42 used as food and drink in all circumstances. Of that which is permissible, only that may be used as food and drink which is clean and wholesome. (2:168) This has a relative aspect also. Articles of food and drink over a wide range may be wholesome for a child or for an invalid. But even that which is permissible and is clean and wholesome may be partaken of only in moderation: `Children of Adam, look to your adornment at every time and place of worship, and eat and drink but be not immoderate, surely, He loves not those who are immoderate.' (7:32) Within these limitations, there is neither harm nor sin in eating and drinking of the good things provided by Allah out of His bounty, so long as the objective is that life may be sustained and health promoted for the purpose of carrying out Allah's will through firm faith in the guidance that He has sent down and action in conformity therewith. `There is no harm for those who believe and work righteousness in respect of that which they eat, provided they are mindful of their duty to Allah and believe and work righteousness, are again mindful of their duty to Allah and carry it out to the uttermost. Allah loves those who carry out their duty to the uttermost.' (5:94) Here, then is a gradation which is elastic and yet takes full account of the immediate as well as the ultimate purpose of food and drink. That which is harmful on the whole is forbidden altogether, except in the case of extreme necessity, when the preservation of human life must take precedence even at the risk of some, possibly only temporary, harm. The exemption or relaxation in such a situations is only in respect of the minimum quantity that would suffice for the immediate need. Under this restriction, the possibility of harm would be slight, and once the immediate need has been met, the prohibition would continue to operate. Of that which is permissible only that which is clean and Fasting: Fourth Pillar of Islam 39

43 wholesome may be consumed as food and drink but only in moderation. That again is a relative matter to be determined with reference to the requirements of each individual and class. Finally, not only the immediate purpose of food, drink, but also the ultimate purpose, namely the promotion of the moral and spiritual values must be kept in view. Discipline and Righteousness It will thus be appreciated that a Muslim's freedom in respect of food and drink, as indeed in respect of all matters is controlled by beneficent regulation, and is disciplined. During Ramadhan, the regulation and discipline become stricter in order to intensify the effort for the achievement of the ultimate purpose. That which is forbidden as being harmful, whether in the matter of food and drink or in respect of any other activity, is to be abstained from at all times. In the month of Ramadhan, there is to be abstention during the period of the fast even from that which is lawful and permissible; food and drink which sustain life, and marital intercourse which promotes the continuance of the species, the purpose being to win the pleasure of Allah. It also has a symbolic aspect. By observing the fast, the worshipper makes a pledge or covenant that if in the course of carrying out his duty of complete submission to the will of Allah, he should be called upon to put his life in jeopardy or to sacrifice the interests of his progeny, he would not hesitate to do so. Such a discipline practised through a whole month every year should ensure that the participant would, during the remaining eleven months of the year progressively achieve greater and greater adherence to moral and spiritual values. It must never be overlooked that the whole of fasting, whether obligatory, as during the month of Ramadhan, or voluntary, as at other times, is to promote righteousness, which means the progressive cultivation of spiritual values. The same applies when the fast is observed as an expiation or a penalty. The spiritual recompense of proper observation of the fast is high indeed. The Holy Prophet, peace and blessings of Allah be upon him, has said: `There are appropriate spiritual rewards for all worship and righteous action; the ultimate reward of the person who observes the fast solely for winning the pleasure of Allah is Allah Himself.' Prayer The month of Ramadhan is one of the months of the lunar calendar. It begins with the appearance of the new moon and ends with the next appearance of the new moon. As soon as the new moon of Ramadhan is sighted, a joyous surge of anticipation inspires the hearts of young and old. The season of closer communion with his Most Glorious, Ever Merciful, Most Compassionate, Most Forgiving Lord of the worlds, Originator, Creator, Fashioner and Maker, Master of the Day of Judgment, has opened and we have been accorded once more, by His Grace, the good fortune of witnessing it and the privilege of striving to enrich ourselves through the continuous opportunities it provides of seeking the pleasure of Allah. All praise to Allah for His unending bounties! Greetings and felicitations are exchanged all round. All is bustle and solemn preparation. Mosques begin to fill with eager worshippers for the Maghrib service to be followed after brief interval by Fasting: Fourth Pillar of Islam 40

44 Isha and then Taravih during the eight raka'as of which the congregation is privileged to listen to the recitation of the Holy Book from the very beginning to the end in proper sequence, evening after evening till, by the end of the month, the whole has been recited. The greater part of the night is passed in supplication and in precise, glorification and remembrance of Allah. Those who prefer to offer the eight raka'as of voluntary Prayer during the latter part of the night rather than in the evening as Taravih occupy themselves with it as the time approaches for a light breakfast in the solemn dawn hour. The Muezzin's Call to Prayer with its first Allaho Akbar, Allah is Great is the signal for the commencement of the fast and preparation for the Fajr Salat. Thereafter the normal daily routine is followed with a heightened consciousness of the duty owned to Allah and to His creatures, one's fellow beings. Praise, glorification and remembrance of Allah form, as it were, the infrastructure of all activity and greater attention is directed towards caring for the poor, the needy, the widow, the orphan, the sick, the distressed, the neighbour, the wayfarer, etc. Courses on the Holy Qur an are given in mosques and seminaries. Towards the close of the day the heart experiences a glow of gratitude to the Divine that His Grace has enabled one to approach the end of the fast having spent the night and the day in striving to conduct oneself in conformity to His will. The Muezzin's Call to Prayer for the Maghrib Salat is the signal announcing the end of the fast, which is terminated with a mouthful of water, a cup of tea, a dried date or two, or even a pinch of salt should nothing else be immediately available and with the supplication: `Allah, for thy sake I observed the fast putting my trust in Thee, Fasting: Fourth Pillar of Islam 41