sabir ali thesis, ics

8/8/2019 Sabir Ali Thesis, ICS

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Critical and Comparative Analysis of ReligiousJournals:

Monthly Bayyinaat, Monthly Muhaddis, Monthly

Tarjuman-ul-Quran, Monthly Minhaj-ul-Quran,Monthly Ishraq

(From January 1st 2009 to December 31 2009)

Thesis submitted to Institute ofCommunication Studies in partialfulfillment of the requirements for

the degree of MS inCommunication Studies

By

Sabir Ali

Session 2008-2010

Under the supervision ofDr. Bushra H. Rahman

Institute of Communication Studies

University of the Punjab,Lahore

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Certificate of Approval

This is to certify that Sabir Ali, MSCS (2008-2010), hascompleted his thesis Critical and Comparative Analysis

of Religious Journals: Monthly Bayyinaat, MonthlyMuhaddis, Monthly Tarjuman-ul-Quran, Monthly Minhaj-ul-Quran, Monthly Ishraq(From January 1st 2009 to December31 2009) in accordance with the requirements for thepartial fulfillment of the Master Degree in MassCommunication.

Supervisor

Dr. Bushra H. Rahman

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Dedication

To My Family

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INTRODUCTION

Islam is the axis of all activities for a Muslim. Islam is complete, final,

authentic, revealed system of command and control. Allah Almighty

commanded Muslims through revelation on His beloved and last

Prophet Muhammad (PBUH). Muhammad preached those commands

throughout his holy life and controlled the Islamic society forming an

Islamic state based on the revealed system. Whatever he did, allow

and ordered to his companions became Shariah along with Holy

Quran as the practical example. Prophet Muhammad (PBUH) preached

oneness of Allah and invited the whole society to accept this invitation

of Islam. Those who accepted Islam became devoted companions of

Prophet and those who denied this were warned off consequences.

Preaching Islam was not an easy task. Prophet (PBUH) had to fight

battles to protect Muslims, and the Islamic state. It was not a

defensive measure but Holy War was made obligatory to all Muslims

and Allah Almighty ordered Muhammad (PBUH) to persuade Muslims

towards Jihad. The main reason behind this was the dominance of

Islam that Islam is the only acceptable Deen to Allah.Fundamental pillars of Islam are Kalima, Prayer, Fasting, Zakat, and

Hajj. A Muslim is bound to abide by these commands. Basic beliefs in

Islam include belief in Angels, Holy Books, Holy Prophets,

Resurrection, and the Day of Judgment. Allah is Almighty, Creator of

this Universe, Conscious, all Mercy, all Seeing, all Knowing, and

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Benevolent. Muhammad (PBUH) is the Last Prophet and his obedience

obligatory and necessary to be a Muslim.

Then there are some collective and common matters of Islam. An

Islamic state with one Caliph is common and collective duty of all

Muslims. State controls Islamic society and individuals to Holy Law of

Shariah following Sunnah as set by Prophet Muhammad (PBUH). It is

the duty of State to establish Mosques for Prayers, Bait-ul-Maal for

collection of Zakat, educational system, and Jaish (Army) to defend. In

this way, the major responsibility of Islamic state is to promote

Maaroof (virtues) and to prohibit Munkir (Vices).

Prophet Muhammad (PBUH) died after the theoretical and practical

completion of Islam. His heirs were Ulema to guide Ummah. Upon this

conception Abu Bakar Siddique (R.A), obviously Alim and companion

of Prophet became first caliph. Similarly, Umer Farooq (R.A), Usman

bin Affan (R.A) and Ali bin Abi Talib (R.A) were completely on the path

of Prophet (PBUH). No Muslim can claim that they were not Ulema.

They were authoritarian under the umbrella of Shariah.

After the death of Hazrat Ali (R.A), some people created a group in the

Ummah, the Shiites. Hazrat Amir Maaviah (R.A) nominated his son, Yazid, as caliph. Yazid deviated from Shariah and the tragedy of

Karbala divided Muslims into more groups. The political rivalry of

Abbasids and Umayyad created another trend of Tasawuf (mysticism).

Despite the vicissitudes, Islam remained dominated until the

nineteenth century. Many dynasties were established and declined. In

1924, Caliphate ceased to be in power. This long journey of political

rivalry, personal disputes, and personal benefits declined the glory of

Islam and created sects. Although Shariah was there but practice was

no more live.

When Muslims deviated from the right path, West dominated.

Colonialism, Enlightenment and Modernism severely damaged the

practice and thought of Islam. There Muslims were divided into

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distinct classes. These classes are composed of men that often

transcend sectarian boundaries.

Orthodoxy/Traditionalism/Fundamentalism

The term Orthodoxy generally describes a religious attitude or

organized movement that adheres to a holistic approach to religion,

one that sees religion as a complete moral or legal code, providing

answers for all lifes questions; a tendency toward literal

understanding of scriptures. A belief in a foundational golden age,

when the principles of the faith were perfectly applied, and a desire to

recreate such a period today; suspicion and sometimes renunciation

of not only people of other faiths, but also supposedly hypocritical

adherents of the same faith; and discomfort with or rejection of many

aspects of modern, secular societies.

From the 1970s to the present, there has been an increased social

mobilization and political activism because of religion. Islamic

fundamentalism is found today, in varying degrees of strength and

popular support, in every Muslim-majority country and in many

countries with large Muslim minorities. Although they do not form a

monolithic movement, fundamentalists do share certain commonfeatures in both their ideology and their organization. Twentieth-

century Islamic fundamentalism is in many ways a modern

phenomenon, a product of both foreign and indigenous influences.

The fundamentalist worldview is premised on the idea that most

societies, including nominally Muslim societies, are in a state of

jahiliyya, or ignorance, akin to the jahiliyya that prevailed in Arabia

before the advent of the Prophet Muhammads mission. Only a small,

committed vanguard of true Muslims discern the corrupted state of

Muslim affairs and the proper means to remedy it. Their initial mission

is to withdraw mentally and even physically, if need be, from the

jahiliyya in order to inculcate truly Islamic values within themselves

and their organization. This hijra, or flight, is the first type of jihad

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that they must wage. On the instructions of the leader, the Muslim

vanguard must transform their inner jihad into an outer jihad aimed at

overthrowing the un- Islamic order and correcting societal ills. The

details of an authentic Islamic political system are left vaguely defined

in most fundamentalist writings. The basic principle of such an order,

however, is declared to be hakimiyyat Allah, or the sovereignty of

God. This requires the application of divine law, or shari_a, in all its

dimensions. The fundamentalists generally do not feel bound to any

one school or to the entire corpus of classical jurisprudence that

defined shari_a. They feel empowered to perform ijtihad, that is, to

derive law themselves through their own reading of the Qur_an and

sunna. Compared to the modernists, who also claim the right to

ijtihad, the fundamentalist reading of scriptural sources is far more

liberal and conservative.

Liberalism

Islamic liberalism may be defined as a movement to reconcile Islamic

faith with liberal values such as democracy, rights, equality, and

progress. Islamic liberalism forms one strand of Islamic modernism,

which also encompasses modern values that are not associated withthe liberal tradition, such as state building and scientific authority.

Islamic liberalism emerged in the mid-nineteenth century as a

response to the hypocrisy of European liberalism, which was

introduced to the Islamic world by the highly illiberal means of

imperial conquest. Since that time, conservatives have consistently

accused Islamic liberalism of being overly enthralled with European

traditions. Yet Islamic liberalisms self-understanding centers on

Islamic traditions, including the sacred sources that require or allow

liberal practices and the precedents in Islamic history for tolerance

and peaceful coexistence. In the late twentieth century, a new form of

Islamic liberalism added the argument that human interpretation of

revelation is inherently fallible and pluralistic. In this view, the

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repression of Islamic liberalism is an illegitimate exercise in hubris,

because no mortal can presume to know the meaning of divine

revelation with any certainty. Islamic liberalism has generally been a

minority position in the Islamic world. Its representatives have

sometimes fared well when elections are free and fair, though more

frequently liberalism has been blocked by hostile responses of

traditionalists, revivalists, and secularists.

Modernism

Modernism is a movement to reconcile Islamic faith with modern

values such as nationalism, democracy, rights, rationality, science,

equality, and progress. Islamic modernism is distinguished from

secularism by its insistence on the continuing importance of faith in

public life; it is distinguished from other Islamic movements by its

enthusiasm for contemporary European institutions. The movement

emerged in the middle of the nineteenth century as a response to

European imperialism, which pitched the Islamic world into crisis, but

alsoin the view of the modernistsoffered solutions to the crisis.

Influential early figures included Sayyid Jamal al-Din al-Afghani (1838

1897), Muhammad _Abduh (18491905), and Sayyid Ahmad Khan(18171898). Islamic modernism generated a series of novel

institutions, including schools that combined Islamic education with

modern subjects and pedagogies; newspapers that carried modernist

Islamic ideas across continents; theaters, museums, novels, and other

cultural forms that were adapted from European models; constitutions

that sought to limit state power; and social welfare agencies that

brought state power into ever more sectors of social life. Islamic

modernism justified each of these institutions as being more

consistent with the original spirit of Islam than were the existing

institutions of the Islamic world. In some regions, Islamic modernism

declined in the mid-twentieth century, losing popularity to revivalist

and secularist movements. Yet it appeared to have revived in the late

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twentieth century, spurred in part by a dramatic global increase in

modern education.

Secularism

Islamic secularism is a movement seeking to limit the scope of

religious authority, parallel to similar movements in other faith

traditions. The limitation may be ideological, as in secularist

movements to remove religious authority from state institutions or

from social relations; or it may be experiential, as in the

encroachment by consumerism and mass media on activities

previously regulated by religious authority. Ideological secularism

arose in the nineteenth century, when atheists such as Mirza Fath Ali

Akhundzada (18121878) rejected Islam as inherently incompatible

with modern ideals of progress. In the twentieth century, ideological

secularism gained adherents among devout progressives as well.

Major statements were drafted by Muhammad Husayn Na_ini (1860

1936), who warned against religious despotism; _Ali _Abd al-Raziq

(18881966), who argued for a separation of religious and political

authority; and Nurcholish Madjid (b. 1939), who called for thesecularization of worldly matters so as to leave the divine to God. A

generation of military leaders in the middle of the twentieth century,

beginning with Mustafa Kemal Ataturk (18811938), forcibly

secularized many Muslim societies, subjugating religious authority to

increasingly intrusive lay supervision and stripping it of institutions it

previously monopolized, such as courts and schools. At the same time,

experiential secularism spread in the daily practices of Muslims. For

example, alcohol consumption and interest-based bank accounts

increased despite widespread prohibition by Islamic authorities.

Nonetheless, secularism remains a taboo concept in many Muslim

communities, where it is associated with atheism and Western cultural

imperialism.

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RATIONALE/ OBJECTIVE OF THE STUDY

Religious journals have profound impact on the masses because

readers take them as religious and hence true whatever is being

presented in these journals. Most of the journals are published under

the supervision of Ulama who have their own adherents. Therefore it

becomes important to analyze the impact of these journals and more

important to evaluate or scrutiny the religious position of these

journals. Any study of such a type has significance for religioussentiments and methodologies. That is why the researcher has

selected these religious journals for the research study.

The intention of this research study is to evaluate and examine the

religious position of religious journals. Position here means the

point of view or attitude and the commitment or state of

competition according to religious point of view and context.

Religious journals are five journals: monthly Tarjuman-ul-Quran,

monthly Minhaj-ul-Quran, monthly Mohaddis, monthly Bayyinaat, and

monthly Ishraq. The researcher wants to know what is being published

in these journals whether it is unanimous or not. From religious point

of view where do they stand? A systematic and categorical plan of the

research will include:

Evaluation of the objectives and missions of these journals; this

evaluation may be explicit or implicit in the writings of these

journals,

Evaluation of the contents of these journals,

Evaluation of their interpretation of Quarnic verses,

Identification of the sectarian traces in the writings of these

journals

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Following points are to be addressed in special:

Their stance on governing system,

Their stance on banking system,

Their stance on other social issues, Their stance on Jihad

LITERATURE REVIEW

Despite of many internal and external conflicts Islam is still surviving

and thriving but Muslims have lost courage to defend it. Ever-

changing problems of modern world demands changes in Islam. Some

of the Muslims are ready to do this and others have a belief that

Muslims should change themselves not Islam. Reformers and armies

have gone much farther from Islam to adopt modernity. Intellectual or

Ulema are replacing traditional Islam in actual terms.

Muslim rulers, decided to defend their territories trained their armies

on modern lines to save Islamic system. In doing so, however, they

undermined this system.

Caliphate is no longer an issue in our politics. We have adopted

democracy. In this democracy, Ulema have lost their prestigious

positions as real guides of societies. Every Muslim state has

established a constitution that is drafted by western-inspired lawyers,

not by Ulema. Islamic institutions have, as a result, lost their real

sense and have transformed into modern ones. Islamic family system

is no longer a nucleus of Islamic life. We are acting in a way as was

not done by our ancestors. There is a gap between governed and

governors. Now opinions are shattering consensus. Reformation has

already changed our life pattern and still changing. A complete, final,

revealed and closed system of Islam is being mixed dynamically

changing systems and societies. Modernization neither demands nor

needs a revelation, a final Book, a final Prophet and even final

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Success. We have illusion that we can save our tradition being modern

at the same time. Secular education is neglecting religion or enlisting

it in the service of secular state. Shariah has been ceased to be the

base of morality due to democratic and reformist attitude. Because of

nationalism, every state of Muslims has its own problems.

(Jameelah, 1966) cites a statement that Islam shall perish unless it

comes to terms with the modern world. She says that such a clich is

constantly on the lips of our modern-educated elite in every Muslim

country. They never tire of reminding us that it is unrealistic to turn

the clock back because nothing can reverse the trend of history.

Therfore we have no choice except to conform our faith to the

demands of an ever-changing secular society. In order to be strong,

we are told, we must reject traditional interpretations of the Quran

and read it rationally in the light of modern life. All reforms

advocated by the governments of Muslim countries have this as their

goal. He gives warning that the more we Muslims attempt to reform

Islam to make it compatible with the modern life, the weaker we

shall become. We Muslims shall grow in strength and vigor not by

moving along with the trend of time but only by fighting agaisnt it.The Reformed Islam is no longer Islam.

(Kurzman, 1999) analyses three kinds of Shariah in contemporary

Islam: liberal Shariah, Silent Shariah, and Interpreted Shariah.

Liberal Shariah argues that the revelations of Quran and the practices

of the Prophet Mohammad (PBUH) command Muslims to follow liberal

positions. Liberal say that it is un-Islamic to discriminate humanity on

religious basis. Silent Shariah holds that coexistence is not required

by the Shariah but is allowed. First trope holds that Islam requires

democracy, and the second trope holds that the Shariah allows

democracy. The third trope suggests that religious diversity is

inevitable. The Islamic Republic in Iran appears not only to be

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generating liberal ideas but even be erasing the memory of Islamist

ideals.

(Bielefeldt, Feb 2000) finds that Maududi rejected the western

concept of human rights and held the view that it is based on western

arrogance. Islam and Islamic culture often are portrayed as chief

obstacle to an improvement of troubling human rights situation.

Relationship between Islam and human rights is complicated and

raises a number of problems. Maulana Maududis approach to human

rights is uncritical and superficial Islamization to human rights. An-

Naim, a Sudanese scholars, wants to develop a modern version of

Islamic law that is to be in accordance with international standards of

human rights. Hassan has proposed a feminine reading of Quran.

Abdarrazaq was one of the first advocate of political secularism in

Islam. He says Muslims are free to demolish this worn-out system of

Caliphate before which they have debased and humiliated

themselves. Bielefeldt concludes that Islamization of Human Rights is

irrational and must be rejected.

(Lewis, January 2002) finds that in twentieth century Muslim world

has become ignorant, poor and weak. He asks if Islam is an obstacleto freedom, to science, to economic development, how is it that

Muslim society in the past was a pioneer in all these? Muslims fell

away from the authentic Islam and thus lost their greatness, say

fundamentalists. Modernists argue that this loss occurred due to

retention of old customs. The road to democracy is long and hard, and

full of pitfalls and obstacles. The overwhelming majority of Muslims

now live in independent states, but this has brought no solution to

their problems.

(Scruton, 2002) finds that conflicting judgments in particular cases

produced an erroneous jurisprudence. Law originates from Quran,

Sunnah, analogy and consensus. This law is the will of God. Ruthen

says that there is no provision in Islamic law for the corporation as a

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legal person, with rights and duties of its own. Islam has an unrivalled

ability to compensate for what is lacking in modern experience. Syyed

Qutb preached impossibility of compromise between Islam and the

world of ignorance. Scruton says that Islam originally spread through

the world on the wings of military success. Islam appears, both in the

eyes of its followers and in the eyes of the infidel, to be a single

religious movement united around a single goal.

(Stone, 2002) finds that within Islamic crescent political Islam has

grown a response to social, economic, and political discontent and

dislocation to modernization. Islam is both a religion and a culture.

Unfortunately, this aspect is neglected in popular discussion of Islam.

Islam must answer to progressives, reactionaries, socialists and

capitalists, but in itself, it cannot be reduced to any one of them. Islam

provides a code of law and thus, is capable of legitimizing a political

authority. Popular culture should be countered through knowledge

and western culture through jihad.

(Najjar, 2005) finds that Islamists view globalization as a new dawa

for the elimination of the boundaries between Dar-al-Islam (Domain of

Islam) and Daral Kufr. It is impossible, they assert, to merge theMuslims and the infidels in the same category in the name of

globalization, unity of religions, world peace, democracy, or

secularism because Muslims aer one nation, distinguished from all

others by a true Islamic doctrine, a perfect law, a culture and a system

of morals. Arab intellectuals insist that globalization will smoother the

peculiarities of Arab national culture and undermine Islamic morality

and lead to cultural homogenization. Globalization means the removal

of Islam from thought and action, so that Muslims become

subordinated to the West. Human rights, freedom, and democracy are

rationalizations of the power and interests of western nations.

(Alatas, 2005) says that there is a need to understand the media as

a producer instead of a mere transmitter of news, with the ability to

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influence views and opinions. Media is imposing grievances on Islam

and Muslims. Western media is biased as far as Islam is concerned.

(Nasr, 2005) concludes that the rise of Muslim Democracy suggests

that political change will precede religious change. Muslim Democracy

is a nascent force about which much remains to be learned.

Democracy is the product of Islamic Reformation. Muslim Democracy

will bring more liberal thought and practice.

(Abu-Rabi, 2006) concludes that in south Asia, such thinkers and

activists as Sayyid Ahmad Khan, Amir Ali, Maulana Abu-al Kalam Azad,

and others represented the project of Islamic modernism. In Southeast

Asia, most notably in Indonesia, the Muhammdiyyah organization and

its founder, Muhammad Dahlan, represented the project of Islamic

modernism. Major features of Islamic modernism were the revival of

rational elements in the Islamic traditions, finding Islamic solutions to

the challenges of the West, embracing the philosophical and scientific

features of modernity, constructing new academics and religious

institutions to meet the challenges of modernity. Islamic modernism

paved the way for the foundation of nation-state in the modern

Muslim world. In Pakistan, Islamic modernism has raised thesentiments of nationalism. The Aligarh movement produced a

generation that sought accommodation Islamic tradition and western

modernity. Jamat-i-Isalamis main view is Islamization of state through

political and intellectual agenda, in which it has failed. There is no

doubt that both State and Islamism have exploited religion to advance

and/or protect certain political and economic interests.

(Marcotte, 2006) concludes that the disintegration of Ulema, the lost

of the primacy of Arabic as lingua franca, the replacement of the

traditional system of education with a western educational system,

and the introduction of a western political system and institutions are

responsible for the decline of Islamic scientific tradition. Modern

science is uprooted from theological metaphysics. In order to develop

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technologically, Muslims should work on science according to Islamic

metaphysics and thus to produce Islamic science.

(Turner, 2007) concludes that with the current revival of Islam, the

Chinese emphasis on modernization often means that the traditional

religious buildings and sites are must be razed to the grounds. The

principle challenge for Islam in the new global environment is how to

sustain an Islamic identity in the context of modernization, the secular

state and multiculturalism. In western popular literature, journalism,

and public opinion, radical fundamentalism, Islam and terrorism are

often regarded as undifferentiated political movements. Islam has also

become a problem of state security. The west can accept Islam

provided it conforms to the western liberal model. Revival of Islam

involves profound changes in law, politics, and economics and poses

challenges to existing state structures.

(Voll, 2007) concludes that both Islam and Democracy are

compatible or not, depends upon the definitions of Islam and

Democracy. There are diverse opinions; some thinkers say that

democracy is compatible; others say that democracy is incompatible

to Islam. Democracy is the modern ideology of political unbelief,according to Kalim Siddiqui. Elie Kedourie holds a view that the idea of

representation, elections, and parliamentary assembly is alien to the

Muslim tradition. Al-Fanjari says that what is called freedom in Europe

is exactly what is defined in our religion as justice.

(Bushra, 2000) found that the economic issue was addressed in

these magazines but the frequency of such articles was low. However,

qualitative research showed clarity of expression to replace the

current banking system. Quantitative findings on the social issues

revealed the same results as economic issues. Findings on the revival

of Islam revealed that scholars lacked planned directions. On the issue

of Muslim world, findings revealed that scholars are blaming west for

their misery and stressing less on their internal problems. Main focus

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of the magazines has been on obituaries, historical accounts of the

personalities belonging to that particular school of thought, book

reviews and party activities. Findings revealed a predictable message

to do jihad but to achieve what, was missing.

(Imran Baig, 2004) concludes that religious scholars are not fully

attending to the task of reconstruction of Islamic society. Tarjuman-al-

Quran is a representative of a religious political party and has a clear

concept of revival of society. It has the view that Muslims should enter

politics. Mohaddis has a view that there should be Islamic reforms.

Findings revealed that main focus of these magazines was on

obituaries, historical accounts of personalities belonging to that

particular school of thought.

(Amina Cheema, 2007) concludes that there is a great impact of

religious magazines on our youth. Young minds that used to read

these religious magazines not only instigated towards jihad but also

misguided about the teachings of jihad. Ulamas are rigid about Islamic

concepts. These magazines hypnotize people who read these

magazines. These magazines are virus. They are providing rebel

against state.

THEORATICAL FRAMEWORK

Holy Quran and Ahadith provide guidelines for the preaching and

communicating of Islam. Holy Quran and Ahadith clearly state that

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what to preach and how to preach. These guidelines are interpreted

and explained in the exegesis of Holy Quran and Ahadith. Here are the

Quranic guidelines and teachings about Dawa.

Do you enjoin the righteousness upon mankind and you forget

yourselves, while you recite the Scripture. Have you then no

sense. (Al-Baqrah 44)

Ibn Kaseer writes the interpretation of this verse under the heading

Special Orders to Communicators of Religion.

Here we should keep in mind that what is criticized here is to orders

others to do right deeds while not practicing it, not the act of ordering

to do right deeds itself. To say to do right deeds is a virtue in itself,

also a duty. Nevertheless, one oneself should practice it. To say to do

right deeds is one duty and to do right deeds is another duty. One

duty should not be abandoned if second is not fulfilled. If both duties

are abandoned, then there is double punishment. The scholar who

teaches virtues to other but himself not practice it, is like a lamp.

Allah will not be as strict to ignorant as to scholars. Ignorant and

scholar are not equal.

It is proved that Tableegh (communication of Islamic principles) is aduty of Ulema. But the important question is what should be the

proper way? Where, to whom and in what way communication should

be done? These are the important questions. Prophets method was

address to individual. Now a day, scholars say that we should benefit

from the opportunity of mass media. Islam was preached through

interpersonal communication and face-to-face communication. Now

Islam is completed; the task of Dawa is still there. The question is

what would be Dawa and how? Holy Quran syas,

Call (O Muhammad) to the way of your Lord with wisdom and

good instruction, and argue with them in a way that is better.

Indeed, your Lord knows best of him who has gone astray

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from His way, and He is best Aware of those who are guided.

(An-Nahl 125)

Wisdom and exhortation does not meant that peoples mistakes and

deviations should be ignored or undervalued mere to win their

opinions and support. Whatever the reality is should be communicated

without any fear.

So proclaim that which you are commanded, and withdraw

from the idolaters. (Al-Hijr 94).

But to proclaim Dawa to Muslim community is not like the community

of idolaters. Today their place has been filled with governmental and

political powers. If a government is not working according to Shariah

and they are not willing to implement Shariah. Holy Quran guides us

what we should do in this situation. Most of the Islamist parties for

the revival of Islam are striving through democratic process. But the

replacement of democracy through democracy is illusion. To damage

a constitution by abiding by the constitution is self-contradictory.

Enemy of Islam will never agree to enforce Islam easily. The

alternative is jihad.

Permission is given to those who fight because they havebeen wronged. And indeed Allah is Able to give them victory.

(Al-Hajj 39).

Muhammad Qutb analyses that sanctions to Ulama to fight is

applicable only when some necessary conditions are fulfilled.

o When there is clear dispute between Islam and Kufr.

o Legitimacy of Power

o

Concrete home work for social supporto Wide circle of supporters

o Sincere members of the League

It should be clearly distinguished to the callers of Dawa that all the

laws other than Shariah all null and void. Even minor acceptance of

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these laws is pollutant for Faith. At this time some agree while others

disagree on the methodology through which Islam will be revived.

They are judging the situation.

Is it the judgment of the time of (pagan) ignorance that they

are seeking. And Who is better than Allah for judgment to a

people who have firm faith. (Al-Maidah 50)

At least the preachers of Islam should be clear that all the laws are

derived from Shariah, Shariah itself refutes all others sources and all

other laws. Why should we choose from other systems? Our Sharah is

complete. No other piece of law can be grafted in this Shari;ah. The

law that is not derived from Shariah, their obedience and application

and acceptance is Kufr. It is the duty of Muslims to fight against all

such laws.

Ibn Kathir writes in his famous Tafseer under the interpretation of

above Holy Verse:

It is Jahiliyah to derive laws from ones own analogy,

outside of Shariah. They, who derive laws against Shariah

as per their wishes, are Kafir and against them Jihad is

Wajib. This is because they should return to Shariah andfollow Sunnah in all the affairs no matter how minor and

slight the affair is. Tafseer Ibn Kathir, Vol.2, p.82

More or less this situation is present completely in the Muslim world.

However, jihad is postponed by Ulema. It is postponed on the claim

that it is not possible. To make it possible, Ulama should get the

masses informed about real Islamic principles. This postponement is

legitimate only in the situation if they are working to change society

to return to Islam. No Imam and Jurisprudent of Islam has talked about

democracy. Now a majority of Muslims believe it Islamic. Ulama

should teach that Democracy is illegitimate. Right deeds should be

dome through right path. They should tell that Shariah is not a choice

but a duty. For this purpose, social change is necessary.

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Social change means the above rule of Islam should be communicated

to the masses. Not only communication but the masses should be

saturated to the degree so that they are willingly ready to quit the bad

habits. To exert social influence, Muslims need the reminders of their

collective duties. These guidelines are provided in the Holy Quran.

And it is not for a believing man, nor a believing woman, when

Allah and His Messenger have decreed a matter (for them), that

they should (thereafter) have any option in their matter. And

whoever disobeys Allah and His Messenger, then certainly he

has strayed in error manifest. (Al-Ahzab 36)

Many of the people of the Scripture wish if they could turn you

back as disbelievers after your belief. Out of envy from their

own selves, after the truth has become manifest to them. So

forgive and overlook, until Allah brings His command. Indeed,

Allah has power over all things. (Baqrah 109)

These are the limits (ordained by) Allah, so do not transgress

them. And whoever transgresses the limits of Allah, then it is

those who are the wrongdoers. (Al-Baqrah 229)

Beautified for mankind is love of that they desire of women, and

sons, and heaped up sums of gold, and silver, and horses

branded, and cattle, and tilled land. That is enjoyment of the life

of the world. And Allah, With Him is the excellent return.

(AlImran 14)

You are the best nation raised up for mankind. You enjoin to

right, and forbid from wrong, and you believe in Allah. And if the

People of the Scripture had believed, it would have been betterfor them. Among them are believers, and most of them are

disobedient. (Al-Imran 110)

If any good happens to you, it grieves them, and if any

misfortune befalls you, they rejoice at it. And if you are patient

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and fear (Allah), their plot will not harm you at all. Surely, Allah

is surrounding that which they do. (Al-Imran 120)

And do not have intimate relations with them (your wives) while

you are in Itikaf (confining yourselves) in the mosques. These

are the limits by Allah, so approach them not. Thus does Allah

make clear His verses to mankind that they may become

righteous. (Al-Baqrah 187)

you who believe, obey Allah, and obey the messenger

(Muhammad), and those who are in authority among you. Then

if you have a dispute concerning any matter, refer it to Allah and

the messenger if you are (in truth) believers in Allah and the

Last Day. That is better and more commendable in the end. (Al-

Nisa 59)

And indeed, there is among you he who lingers behind, then if a

disaster befalls you, he says: Indeed, Allah has been gracious

to me in that I was not present with them. (Al-Nisa 72)

So let those fight in the cause of Allah who sell the life of this

world for the Hereafter. And whoever fights in the cause of

Allah, and is killedor gets victory, We shall bestow upon him agreat reward. And what is (the matter) with you that you fight

not in the cause of Allah, and those weak among men, and the

women, and the children who say: Our Lord, take us out from

this town the people of which are oppressors. And appoint for us

from Yourself a protecting friend, And appoint for us from

Yourself a helper. . Those who believe, fight in the cause of

Allah, and those who disbelieve, fight in the cause of evil ones.So fight against the friends of the devil. Indeed, the plot of Satan

is ever weak. Have you not seen those to whom it was said:

Withhold your hands, and establish prayer, and pay the poor

due, Then when fighting was ordained for them, behold, a party

of them feared men as they feared Allah, or even greater fear.

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And they say: Our Lord, why have You ordained upon us

fighting. If only You had given us respite for a short period. Say

(O Muhammad): The enjoyment of this world is little. And the

Hereafter will be better for him who fears (Allah). And you will

not be wronged (even as much as) the husk on a date-stone.

(Al-Nisa 74-77)

Allah, there is no god except Him, the ever Living, the Sustainer

of all that exists. (Al-Imran 2)

You will certainly find the most intense of people in hostility to

those who believe, (to be) the Jews and those who associate

others (with Allah). And you will certainly find the nearest of

them in affection to those who believe, (to be) those who say:

We are Christians. That is because among them are priests

and monks, and because they are not arrogant. (Al-Maida 82)

Surely, His is the creation and the command. (Al-Aaraf 54)

Those who, if We give them authority in the land, establish

prayer and give charity and enjoin what is right and forbid what

is wrong. And with Allah rests the outcome of (all) matters. (Al-

Hajj 41)

And if the truth had followed their desires, truly the heavens and

the earth and whoever is therein would have been corrupted.

But We have brought them their reminder, then they from their

reminder turn away. (Al-Mouminoon 71)

And the slaves of the Beneficent are those who walk upon the

earth humbly. And when the ignorant people address them, they

say: Peace. (Al-Furqan 63)

Do people think that they will be left alone because they say:

We believe, and they will not be tested. And certainly, We

have tested those who were before them. Thus Allah will surely

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make evident those who are truthful, and He will surely make

evident (those who are) the liars. (Al-Ankaboot 2-3)

They know what is apparent of the life of the world, and they are

heedless of the Hereafter. (Ar-Room 07)

Corruption has appeared on land and sea because of (the evil

of) what the hands of people have earned, that He may make

them taste a part of what they have done, that perhaps they

may return. (Ar-Room 41)

Allah puts forth a similitude, a man belonging to many disputing

partners, and a man (belonging) exclusively to one man. Are the

two equal in similitude. Praise be to Allah. But most of them do

not know. (Al-Zumr 29)

Indeed, those who say: Our Lord is Allah. Then remain upright,

the angels will descend upon them (saying): Do not fear, nor

grieve, and receive the good tidings of Paradise which you have

been promised.(Hameem Al-Sajdah 30)

And I have not created the jinn and the mankind except that

they should worship Me. (Al-Zaariat 56)

That which Allah gave as booty to His messenger from the

people of the townships, it is for Allah, and for the Messenger,

and for near relatives, and the orphans, and the needy, and the

wayfarers, so that it does not become commodity among the

rich of you. And whatever the Messenger gives you, so take it,

and what he forbids you from, refrain. And fear Allah. Indeed,

Allah is severe in punishment. (Al-Hashr 7)

you who believe, do not take My enemies and your enemies asfriends, extending towards them affection while they disbelieved

in that which has come to you from the truth. They drive out the

Messenger and you because you believe in Allah, your Lord. If

you have come forth to strive in My way and seeking My good

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scholar tries to deduce laws and principles from the holy scriptures.

Veteran and trained scholars may feel no difficulty in doing this but

others fail to follow the principles and misinterpret the text.

Unintentional mistakes are natural in this process. However, some

scholars do this intentionally to corrupt the body of knowledge.

Ghulam Ahmad Pervez and Mirza Ghulam Ahmad are the best

examples of this. Since I am not authorized to do direct interpretation

of religious journals, Ill do it with the help of three famous exegeses

of the Holy Quran: Tafseer Ibn Kathir, Maarif-ul-Quran by Mufti

Muhammad Shafi, and Taiseer-ul-Quran by Abdurr Rehman Kelani.

Tafseer Ibn Kathir is a standard commentary among all the

commentaries of the Holy Quran. Maarif-ul-Quran is also a standard

commentary because it uses all the authentic commentaries as

citation and source. Taiseer-ul-Quran is the most standard

commentary of the Holy Quran. The reason for the selection of these

commentaries is that these are written in simple language that is

much easy to understand and translate; authentic scholars of Islam

consider these commentaries.

The five journals cover diverse topics about Islam and thecontemporary world. I am not going to analyze all sorts of topics

discussed in these journals but a few issues and viewpoints. Ill not

discuss the sectarian debates and Fiqhi differences, if there are,

because it is established that Muslims follow different Fiqh and all of

them are held true to certain extent. Then there are excellences

(Fazayil) of different Islamic values and traditions; there are attributes,

obituaries, book reviews and historical and political articles, I will not

discuss them.

I will choose only those articles, viewpoints, and statements that are

directly related to Nasus (authentic and final commandments) about

Islamic teachings. Democracy, media, womens issues, Islamic

banking, Human Rights, and Jihad are most commonly debated topics.

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These topics are of my focus. However, I will also discuss those

separate issues that are not common among all the journals but bear

being novel to Islamic teachings such as the Issue of liberalism,

modernism, secularism, terrorism. I will try to find out the differences

among these journals and the peculiarity from mainstream Islam.

The method of my work is that I will state the stance of a journal on a

specific issue with supporting arguments for that issue. If arguments

contain a holy verse from Quran, I will present the commentaries I

have selected for that holy verse to judge the weight of the argument.

In the case, there is no holy verse but a Hadith or historical quotation,

then I will check the reference whether provided or not. The standard

method to quote from a Hadith is that the Arabic text and complete

reference is provided with the translation in Urdu religious texts. Mere

translation of Hadith or holy verse is discouraged. Therefore, if the

case is not this, the argument will be considered suspicious.

The third case is that there is no holy verse, no Hadith, no historical

reference but a mere personal statement; then, I will analyze the

logical validity of the statement presented in the light of Holy Quran

and selected commentaries. Generally, these types of statements arepassed in the question answer section of the journals. At this point, I

will also present the counter-argument, if there is any, from other

selected journals and beyond that.

Statistical analysis and calculations are not important because the

frequency of statements merely shows the intensity of a belief but the

position is same.

Another aspect to find out the line of difference of consensus among

the journals is the status of Muslim Ummah. For this purpose I will

present the opinions of the journals regarding the challenges to

Ummah, problems of Ummah and causes of decline and the solutions

or suggestions provided by them.

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Final aspect of analysis is the identification of logical contradictions in

the writings of these journals. Contradictions and opposing statements

confuse the reader and become fatal for true believers. This angle of

study is based on critical examination of the whole volumes of these

journals.

The advantage of this methodology is that the standard scales are

fixed forever. Holy Quran is there, collection of Hadith and

commentaries are there. Anyone can use them carefully to check the

validity of the opinions of any scholar.

FINDINGS AND DISCUSSION

In this chapter the researcher analyses theses journals applying his

methodology as explained in the previous chapter.

BAYYINAATBayyinaat is the monthly journal of Jamia Banuri Town. It belongs to

Deobandi school of thought. Moulana Saeed Jalal Puri (now late) is

editor of this journal. Generally, Ulama write for this journal but

queries and the articles of other writers are also accepted. A council of

Ulama gives the answers of the questions. This journal is the

representative of Jamia Banuri Town. Its mission is social change,

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purification of Muslims, to spread teachings of Islam, defending Ulama

and covering the Fitnas. It is published from Karachi.

1. Pakistani constitution is not Islamic.

It supports this statement with the following arguments:

Islam is not superior in every state matter.

No belief, value, principle and law of Islam is protected

constitutionally.

Courts are not bound to Shariah.

Islamic Penal code is not operative.

Muslims are not bound to fulfill their Islamic duties.

There is no punishment for the negation of Islam.

2. Democracy and elections are un-Islamic.

No argument supports this stance. However, in the favor of

Caliphate, the following verse is quoted without reference.

And whosoever does not judge by what Allah has

revealed, then it is those who are the disbelievers.

This holy verse is from Surah Al-Maidah, 44. Holy Verse 45 and 47 of

this Surah also narrate the related statements.

Ibn Kathir writes the interpretation of this holy verse in this way:

Although this verse is revealed for the Jews and

Christians but Muslims are also have to follow this divine

order. Ibn Masood (R.A) said that bribery is prohibited and

any Fatwa against or judgment against the Shariah in case

of bribery is manifest Kufr. Sadi said that he who gave a

decision against revelation, knowing that it is against

Shariah, is a Kafir, in case of Jews an oppressor and in

case of Christians a corrupt. Ibn Abbas said that the

person doing against this verse is negating this verse.

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Tauoos said that he is not a Kafir like the one who negates

Islam. Atta said that he is excluded from Muslim Ummah.

Mufti Shafi deduced the following five injunctions from the holy

verses 44 to 50:

1. We know from the initial verses that the case

brought to the Holy Prophet by the Jews was decided by

him. The decision was in accord with the Shari'ah of the

Torah. This proves that the religious injunctions in force in

the previous Shari'ahs remain in force until abrogated by

the Holy Qur'an or Divine Revelation as it was in the cases

of the Jews where the injunction concerning equality in

Qisas (Law of Retaliation) and stoning to death (Rajm) in

punishment of adultery (Zini) was there in the Torah as

well. Then, the Quran too retained it as it was.

2. Similarly, in the second verse (45), the Holy Prophet

enforced the injunction of Qisas about the Retaliation for

Wounds, which has been mentioned with reference to the

Torah, in Islam. On this basis, the rule of procedure with

the majority of the 'Ulama of Islam is that injunctions ofprevious Shari'ahs which have not been abrogated by the

Quran are valid, enforceable and obedience-worthy in our

Shariah too. That is why, in the cited verses, the people of

the Torah have been asked to decide, judge and obey in

accordance with the Torah and the people of the Injil have

been asked to decide, judge and obey in accordance with

the Injil - though both these Books and their Shariahs

stand abrogated after the appearance of the Holy Prophet.

The outcome is that the injunctions of the Torah and InjIl,

which were not abrogated by the Quran, are obedience-

worthy even today.

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3. The third injunction which stands proved from

these verses is that ruling contrary to the injunctions

revealed by Almighty Allah is Kufr (disbelief in and

rejection of Faith) under some conditions specially when

it is combined with belief in its being not true. And under

some conditions, it is Zulm (injustice) and Fisq

(disobedience, sin) - when belief-wise, one does accept

them as true, but, in practice, does what is contrary to it.

4. The fourth injunction, which appears in these verses,

is that taking bribe is absolutely Haram (unlawful) -

specially, the taking of bribe in a judicial case, which is far

too grave.

5. The fifth injunction, which emerges clearly from

these verses, is that all prophets, may peace be upon

them, and their Shari'ahs agree in principle, but there is

that difference in minute and subsidiary injunctions with

them - a difference which is based on considerations of

great wisdom.

Maulana Kailani interpreted these verses as under:Although this Holy Verse address the Jews but it is

also applies to the Muslims. Whoever takes decision

against shariah and divine orders, commits Kufr.

3. Jihad is forever.

No reference or argument supports this stance.

4. Islamic banking is illegitimate.

It is argued that Islamic banking is not different from capitalist

banking which is based on interest. On this principle, Islamic banking

is illegitimate and any kind of job in these banks is prohibited. In

August 2008, more than 32 Ulama of Pakistan issued a unanimous

Fatwa of 390 pages that Islamic baking is illegitimate. They

extensively worked on the issue and supported the Fatwa with many

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kind of arguments. I am mentioning the only two instances, which

Ulama stated as against Shariah.

Expenses:The bank may, without any further express authorization from the

customer, debit any account of the customer maintained with theBand for:(i) All expenses, fees, commissions, taxes, duties or other charges

and losses incurred suffered or sustained by the Bank inconnection with the opening/operation/maintenance of theAccount and/or providing the services and/or for any otherbanking service with the Bank may extend to the Customer.

(ii)The amounts of any or all losses, claims, damages, costs,charges, expenses or other amounts which the Bank maysuffer, sustain or incur as a consequence of acting upon theinstructions.

Account Form"All funds deposited in the account to be opened pursuant to thisapplication. and all transactions in relation theretro will begoverned by the Terms and Conditions for Accounts and Services,Policies of Meezan Bank Ltd. and all laws, regulations,rules, decrees,by-laws, applicable to Meezan Bank Ltd. Including regulations,directions and circulars, issued by the State Bank of Pakistan and allamendments that may be made from time to time to all or any of theabove. I/We agree to provide any documents requested by MeezanBank Ltd.... [etc.]

5. The Appearance of Ulama on T.V channels is not good.

This is also a Fatwa attached with the Fatwa on Islamic baking.

6. Human Rights are un-Islamic.

There is no supporting argument.

7. Grafting of Human limbs is un-Islamic.

It is argued that man is not the owner of his body so he cannot donate

his limbs. It is said that amputation of limbs and organs is prohibited

in Ahadith. Ahadith and opinions of Ulama are quoted with complete

references.8. Pakistani Government is not Islamic government.

It is a statement; no argument supports this. However, the arguments

presented on the issues of constitution and Democracy are enough to

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support this statement. Moreover, Surah Al-Asr is mentioned in this

regard so we will see the interpretation of this Surah.

Ibn Kathir writes that:

Man is in loss except those who have good faith, do

virtues, and advise others to do the good deeds and to do

virtues. Muslims should advise each other to do right deeds

and forbid each other to do wrong ones.

Mufti Shafi stated that:

This Surah lays down the important principle of guidance

for the Muslims that inviting other Muslims to keep to the

true faith and good deeds is as much necessary as their

own submission to the Holy Quran and Sunnah. Without

sincere efforts, to the best of ones ability, to invite others

to the right path, ones own good deeds are not enough to

ones salvation. Especially, if a person does not take care

of the spiritual and moral welfare of his wife, children and

family and turns a blind eye to their unrighteous deeds,

he is blocking his way to salvation - no matter how pious

he himself might be. Therefore, the Quran and the Sunnahmake it obligatory upon every Muslim to do his best to

invite others to the good deeds, and warn them against the

evil acts. Unfortunately, let alone the public, many learned

people are lax in this matter. They think it is sufficient for

them to be concerned about their own moral and spiritual

well-being. They are not concerned about the well-being of

their family and children. May Allah grant us the ability to

act upon this verse!

Maulana Kailani writes that:

This Surah reveals that Islam gives due importance to

collective social life. Individuals must do right deeds and

advise others to do the same.

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Contradictions

In the May Issue, it is said that Pakistani government is not an Islamic

government and Pakistani constitution is un-Islamic. In the same

article, it is said, Jihad must be announced by the Government. If

the government is not Islamic, how can it announce Jihad? This stance

means government should announce Jihad against itself.

TARJUMANULQURANTarjumanulqran is the representative journal of religio-political party,

Jamat-e-Islami. It is published from Lahore. Prof. Khorsheed Ahmed is

editor. Its mission isTableegh, Moral improvement, and Nifaz-e-Islam.

1. Islam can be implemented only through Democracy,

there is no other way.

There is no logical argument to support this stance even the nature of

Democracy.

2. Muslims and non-Muslims have similar citizen rights and

this is actually a religious pluralism.

There is no reference and argument to support these two positions.

3. Girls can watch cricket matches and T.V dramas.

No reference from Islamic scriptures is provided in this regard.

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4. There is no candidate, no election campaign regarding

the selection of Ameer in Jamaat-e-Islami.

Why Jamaat-e-Islami is not following the democratic rules in its

internal matters while promoting democracy in its journal and

practicing it in politics? This is a contradiction.

5. Islam gives Democracy as a political system.

Following arguments support this stance:

I. Ruler is to be chosen according to the will of people.

II. Its different models should be experimentally tested.

There is no evidence and proof that these two principles are the

teachings of Islam. If these two are the Islamic teachings or rules then

it must be stated anywhere in Quran and/or Hadith, but journal

provides nothing.

6. Allah has created man to conquer the universe.

No argument supports this stance. Following Verses from the HolyQuran negate this statement:

And they say: Allah hath taken unto Himself a Son. Be He glorified!

Nay, but whatsoever is in the heaven and the earth, His. All are

subservient unto Him. (Al-Baqrah 116)

Lo! your Lord is Allah Who created the heavens and the earth in six

Days, then mounted He the Throne. He covereth the night with the

day, which is in haste to follow it, and hath made the sun and the

moon and the stars subservient by His command. His verily is all

creation and commandment Blessed be Allah, the Lord of the Worlds!

(Al-Aaraf 54)

And he hath constrained the night and the day and the sun and the

moon to be of service unto you, and the stars are made subservient

by His command. Lo! herein indeed are portents for people who have

sense. (Al-Nahl 12)

Hast thou not seem how Allah hath made all that is in the earth

subservient unto you? And the sap runneth upon the sea by His

command, and He holdeth back the heaven from falling on the earth

unless by His leave. Lo! Allah is, for mankind, Full of Pity, Merciful. (Al-

Hajj 65)So We made the wind subservient unto him, setting fair by his

command whithersoever he intended. (Saad 36)

He it is Who hath made the earth subservient unto you, so walk in the

paths thereof and eat of His providence. And unto Him will be the

resurrection (of the dead). (Al-Mulk 15)

7. Islamic banking is becoming popular and developing.

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There is no discussion about the legitimacy of Islamic Banking. It is

said that HSBC and Deutsche Bank are initiating this Banking. It is

taken for granted that these capitalist banks are promoting interest

free banking. A reader responds, in the next Issue that there is

disagreement among Ulama on the issue of Islamic banking; it must

be made clear to the readers.

8. Beauty parlor training and business is allowed.

No argument supports this stance. Moreover, the readers, in the next

Issues in the following words criticize this stance:

It is not a legitimate business in Islam. Many beautician techniques

are strictly prohibited in Ahadith, such as to make eyebrows, facial

threading, and make-up. How can you legitimize it?

In September Issue, a reader says that it is an act of ignorance and

negation of Ahadith.

9. TV dramas are full of glamour, vulgarity, fashion, andoffensive ads. They are corrupting our youth and wiping

out Islamic traditions.

This point is contradictory to third point discussed previously.

10. The worst Democracy is better than the best

autocracy.

This argument supports the stance:

Democracy means the sovereignty of Law, protection of Public

interest, superiority of feelings and Will, sovereignty of the Parliament,

freedom of judiciary and protection of fundamental (human) rights.

No supporting evidence is provided ensuring that these characteristics

of Democracy are deduced from Quran and Hadith.

11. Sovereignty belongs to Allah.

His is the Sovereignty. There is no God save Him. How then

are ye turned away? (Al-Zumar 06)

This stance, support by the Verse of Holy Quran negates the above

stance and is clearly contradictory to it.

12. The Ameer of Muslims must be elected by Majority

votes.

No evidence supports this stance. In addition, it is contradictory topoint 04 discussed earlier.

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MINHAJULQURAN

Minhajulquran is the monthly journal of Minhajulquran. Allama Tahir-ul-Qadri is the founder of this Organization. It belongs to Barelvi

school of thought. It is the representative of Minhajulquran. Its policy

is to promote Minhajulquran and to capture the audience of Minhaj

Movement. Its mission is Reform of Islam, Sufism, and Peace. Editor

is Ali Akbar Qadri. It is published from Lahore.

1. This journal frequently uses pictures, even of young

girls.

2. Hazrat Imam Hussein faught with Yazid because he

converted Islamic system of Khilafat into Kingship. Yazid

was not following democratic values, fundamental rights

and political freedom, political freedom and Human

rights.

There is no historical reference or any argument from Holy Quran and

Hadith to prove the stance.

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3. To kiss foot and hands of respected ones is Sunnah.

No reference is provided for this stance.

4. Surah Al-Kafiroon gives the right of religious freedom.

Ibn Kathir writes in the commentary of this Surah;

This Surah declares disapproval of the actions of non-

Muslims and there is Commandment to worship only Allah

purely. Although, the immediate addressee are Kafireen of

that age but it is a universal declaration. Holy Prophet

(PBUH) was advised by revelation to declare this

annoyance. Every religion other than Islam is not accepted

and denied.

Mufti Safi writes:

Ibn Ishaq reports from Sayyidna Ibn 'Abbas & that Walid

Ibn Mughirah, 'AsIbn Wail , Aswad Ibn 'Abdul-Muttalib and

Umayyah Ibn Khalaf approached the Messenger of Allah

and proposed a compromise to him to the effect that he

should worship their idols for a year, and they would

worship Allah for a year. [Qurtubi]. According to Sayyidna

Ibn 'Abbas &, as recorded in Tabarani, the pagans ofMakkah proposed to the Messenger of Allah: "We shall give

you so much of wealth that you will become the richest

man in Makkah; we shall give you whichever woman you

like in marriage; we are willing to follow and obey you as

our leader on condition that you do not speak ill of our

gods. If you do not agree to this, then let us agree that you

worship our gods for a year and we would worship your

God for another year".

According to Abu Salih's report, Sayyidna Ibn 'Abbas &

narrates that the pagans of Makkah made the following

proposal for compromise:

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"At least touch some of our gods, we will believe in you."

Upon this, Jibra'il descended with Surah Al-Kafiroon.

This Surah is the Surah of disavowal from the actions of the

pagans, and enjoins the Muslims to worship Allah alone to

the exclusion of all forms of pagan worship.

The Traditions cited above indicate that the pagans had

made many proposals to the Holy Prophet (PBUH) & not

once or in a single session, but on different occasions and

in different sessions in the hope that at one time or

another a compromise might be reached. Therefore, there

was a need to respond to all the proposals definitely and

decisively, and thus frustrate their hope once and for all.

All these incidents might have taken place at different

times and different places. The purport of the Surah is to

prevent or prohibit any such compromise.

In this Surah, the statements are repeated. The repetition

has been explained in different ways by different

authorities. Bukhari explains it thus: When two identical, or

near identical, expressions occur side by side, manycommentators interpret one of them as happening in the

present time and the other as going to happen in the

future time. Thus, there is no meaningless repetition. The

second and the third verses refer to the present time,

meaning 'I do not worship at the present time what you are

worshipping, nor do you worship at the present time what I

am worshipping'. That is, 'I believe in Oneness of Allah and

worship Him only, whereas you believe in multiple gods

and goddesses and worship them'. Verses [4and 51 refer

to the future time, meaning 'neither is there a possibility

that I will ever worship what you are going to worship in

the future, nor will you worship what I will persist in

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worshipping.' In other words, 'I will persist in my belief of

Divine Oneness and worship of Him and you will persist in

belief of multiple gods and goddesses and worship of

them'. Maulana Ashraf 'Ali Thanawi has preferred this

interpretation in Bayanul-Qur'an, (and the translation given

above is based on it.) However, he disagrees with Bukhars

interpretation of the word din, which Bukhari interprets as

'the religion of disbelief and the religion of Islam'

respectively, in verse [6] "For you is your faith, and for me,

my faith" meaning the proposed compromise or peace

agreement is not acceptable. I shall continue to follow my

faith and you may go on following your faith, and suffer its

disastrous consequences. In Bayanul-Qur'an, however, the

word din has been interpreted as jazza, retribution, or

requital'.

In this way, verses [2 & 31 show that the objects of worship

are different from each other and verses [4&51 show the

differences in the modes of worship. In sum, 'neither our

objects of worship, nor our manner of worship, arecommonly shared by us; they are different.' In this way, it

is seen that there is no real repetition, because while the

formal expressions might be identical or near identical, but

deeper semantic meanings are different. The mode of

worship was revealed to the Prophet by Allah and passed

on to the Muslims through him. The pagan manner of

worship is self-fabricated.

Other commentators have interpreted the two sentences in

a third way. According to them, the particle is retained in

both places as a relative pronoun, and in both the sentence

is taken as representing present tense. They in fact

maintain that the repetition of the two sentences have

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been used as a rhetorical device and employed by

deliberate design to secure emphasis. Not every repetition

is unpleasant or meaningless, even though the same idea

may be reiterated by the same wording, as for instance in

[94:5-61(Undoubtedly, along with hardship there is ease.

Undoubtedly, along with hardship there is ease) Verse [6]

is the repetition of verse [5] and is deliberately reiterated

to secure emphasis, as well as to reject outright the

several proposals made on different occasions.

Peace Treaty with Unbelievers is Permissible in

Some Cases but not in Others

Surah Al-Kafiroon dismisses out of hand the many

proposals of compromise offered by the pagans and

declares dissociation from them. However, the Holy Qur'an

itself has said in [8:611] (And if they tilt towards peace,

you tilt towards it." that is, enter into peace treaty with the

infidels or pagans or non-Muslims. Moreover, when the

Holy Prophet migrated to Madinah, he entered into peace

treaty with the Jews. Therefore, some of the commentatorshave opined that Surah Al-Kafiroon has been abrogated.

Their basic argument pivots around the verse (For you is

your faith, and for me, my faith). They contend that this is

apparently in conflict with the ordinances ofjihad, but this

is not true, because the verse does not guarantee, nor

does it even permit, the infidels to maintain their infidelity.

It simply means what is stated in [28:55] (For us, our

deeds, and for you, your deeds), that is, as you sow, so

shall you reap. In fact, the correct position held by the

majority of the scholars is that this Surah is not abrogated.

The proposals of compromise that were offered by the

pagans at the time of the revelation of the present Surah

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are still prohibited, and the peace treaties allowed by 8:61

or entered into by the Holy Prophet are still permissible. It

is necessary to understand the circumstances and

conditions of the treaty and take a proper decision

accordingly. In one of his Traditions, the Holy Prophet laid

down the general principle of peace treaty with the infidels

and pagans, thus: (Every compromise is permitted except

the one, which turns prohibited things into lawful and

lawful things into forbidden.) If the various peace proposals

made by the pagans are carefully analyzed, they were all

certainly and definitely purported to mix elements of

pagan beliefs and practices with Islamic beliefs and

practices, thus creating confusion; and in some cases they

required Muslims to renounce Islam [albeit temporarily]

and commit themselves to paganism. Surah Al-Kafiroon

denounces such treaties, and declares dissociation from

paganism.

Analyzing the peace pact with the Jews, on the other hand,

it is seen clearly that it did not in any way require Muslimsto denounce or renounce Islam, nor did it require them to

mix elements of un-Islamic beliefs with the true faith. Islam

is the religion that stands for tolerance, kindness,

politeness and peace more than any other religion.

However, all these ethical principles can be applied in the

matters of human rights. There is no room for compromise

in the matter of Divine Law or the basic tenets of Divine

religion.

Maulana Kailani writes:

There is no tolerance and flexibility in the matter of Shirk.

Islam forbids any tolerance in this matter.

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5. Islam is a religion of Peace. No one is allowed to kill any

Muslim or non-Muslim.

Contradicting to it, the journal cites the Verse 12 from Surah Anfal;

When thy Lord inspired the angels, (saying:) I am with you. So make

those who believe stand firm. I will throw fear into the hearts of those

who disbelieve. Then smite the necks and smite of them each finger.

6. This journal is devoted to interreligious dialogue and

argues that it is permissible in the light of Quran.

It supports this stance deducing from the Verse 64 of Surah Al-Imran.

This Verse is, Say: O People of the Scripture. Come to an agreement

between us and you: that we shall worship none but Allah, and that

we shall ascribe no partners unto Him, and that none of us shall take

others for lords beside Allah. And if they turn away, then say: Bear

witness that we are they who have surrendered (unto Him)

Ibn Kathir writes the interpretation of this Verse in the following

words:

In this verse Jews and Christians are addressed to worship

only one God. It is a preaching of Tauheed which means

that Jews and Christians are warned that they should notworship the Cross or the Son.

Mufti Shafi writes:

This verse unfolds an important principle of Tabligh

(Preaching) and Dawah (Preaching Islam). The principle

requires that a person, who desires to carry his call to a

group, which holds beliefs and ideas different from his own,

should follow a particular method. That method is to induce

that group to unite only on what they both can agree to,

for instance, when the Holy Prophet gave the Byzantine

ruler, Heraclius the call to Islam, he picked up a particular

point on which there was mutual agreement, i.e., on the

Oneness of Allah Almighty. That invitation is reproduced

below:

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I begin with the name of Allah who is All-Merciful, Very

Merciful. From Muhammad, servant of Allah, and His

messenger: To Heraclius, the Byzantine emperor. Peace be

on him who takes the right path. After that, I invite you to

the call of Islam. Embrace Islam and be in peace. Allah will

bestow upon you a twofold reward, but should you turn

away, then, on you shall be the sin of your subjects. "O

people of the Book, come to a word common between us

and you that we worship none but Allah, that we

associate nothing with Him and that some of us do not

take some others as Lord instead of Allah." (Al-Bukhari)

The statement, 'you be witness ...' in the last sentence of

the verse teaches us a lesson, that is, should someone

refuse to accept the truth, even after it has been proved

clearly, then the proper course is to re- state one's ownbelief and conclude the conversation. Entering into further

debate and verbal altercation is not appropriate.

Maulana Kailani gives same commentary as Ibn Kathir does.

Only Liberal based Rational interpretation of Islam is the

correct interpretation.

No evidence ensures the validity of this stance. It is a personal

statement because no reference or principle is presented in support.

7. Holy Prophet (PBUH) constituted a democratic society

based upon consultation. There was a grass root

democracy. There were 50 elected member in the

Parliament of Madinah. There were local bodies

consisting 10 members each. Women also were a part of

this Parliament.

No historical reference, no Hadith, no Verse from Holy Quran is

presented to prove the stance. Tahir-ul-Qadri says that he is thesource of this information and you cannot find these statements in

books.

8. Any killer of a non-Muslim citizen, he will go to hell.

Those who are committing terroristic acts from Pakistan

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and Afghanistan and claiming it is Jihad, they do not

know what is Jihad. It is forbidden.

No evidence supports this stance. It is the text of Tahir-ul-Qadris

speech that is accommodated in the journal.

ISHRAQJaved Ahmad Ghamidi is the owner of this journal. It is published from

Lahore, Al-Mawrid organization. This journal belongs to Islahi school of

thought. Modernism and reconstruction of religion is general theme of

this journal. Editor is Khurshid Ahmad Nadeem with two assistant

editors.

1. Democracy

Ghamidi incites a part of holy verse from Holy Quran for thejustification of Democracy. This holy verse is from Al-Shura, Chapter

42.

And those who answer the call of their Lord and establish

worship, and whose affairs are a matter of counsel, and who

spend of what We have bestowed on them. (Al-Shura 38)

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Ibn Kathir writes:

Do not do the most important affairs without counseling. Holy

Prophet Muhammad (PBUH) was advised by Allah to counsel

Sihaba in most of the matters. Therefore, Holy Prophet did

counsel on the occasions of Jihad so that Sihaba are pleased

and contented. Similarly, when Hazrat (R.A) was wounded, he

appointed a council of six Sihaba for the appointment of his

deputy with their mutual consultation. This council

unanimously chose Hazrat Usman (R.A) as their head (Ameer).

Mufti Shafi writes:

The word amris applied for several shades of meaning in the

Arabic language. In common usage, it refers to any saying ordoing which is of great importance. It is also used to mean aninjunction, order, command, rule or authority, the last onebeing what is meant in the Qur'anic expression. Then, theword is also applied to mean a particular attribute of AllahAlmighty which finds mention in several verses of the HolyQur'an, such as: (Beware, for Him alone is the creation andthe command - 7:5?); (To Him the whole matter shall bereturned - 11:123), (The whole thing belongs to Allah - 3:154);(His matter is uptoAllah - 2:275) and according to authentic scholars, the use of

the word, (Say: 'The spirit is by a command of my Lord')(17:85) carries the same meaning as identified in the versesappearing immediately above. As far as the meaning of theword, amr, in the Qur'anic verses (And consult them in thematter -3:159) and (And a matter of theirs is (settled) by aconsultation between themselves -42:38) is concerned, it canbe said that there is the possibility to assign both the first aswell as the second. If it is said that the word has been usedhere in the first sense while the second meaning is inclusivetherein, that would not be something far-fetched since affairsrelating to command and authority are all very important.

Therefore, the word, amr as used in the verses quotedimmediately above means every matter or affair that isparticularly important irrespective of whether it belongs to thearea of authority or mutual dealings. The Arabic words, Shoora (counsel), m a s h w a r a h(consultation) and M u s h a u r a r a t(mutual consultation)mean the soliciting of advice and counsel in something thatneeds deliberation. Therefore, the expression in the present

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verse means that the Holy Prophet has been commandedhere to consult with or seek the advice of his nobleCompanions in matters that need deliberation, which includethose of authority and government.The Status of Consultation in Islamic Law

From the statements of the Holy Qur'an cited above and fromrelated ahadtih of the Holy Prophet, it becomes clear thatmutual consultation in a matter likely to have more than oneopinion, whether it be related to the concerns of authority orto an issue other than that, is a sunnah of the Holy Prophet,and the noble Companions, and is a source of blessings in themortal world and in the eternal life of the Hereafter. This viewhas the support of the Holy Qur'an and the Hadith. As far asmatters that relate to people, such as the affairs of authorityand government, are concerned seeking consultation in themis obligatory.

Maulana Kailani writes:Consultation has the following main points:A). Consultation in individual matters such as the Holy Prophet(PBUH) counseled on the matter ofIfk.b). Consult with the person who is capable of this. Everyone isnot necessary to be consulted. In collective matter, Ameerselects a Shoora for the purpose of consultancy.C). Consultation is allowed only in those matters about whichthere is not definite order in Quran and Sunnah.D). Consultation reveals all the aspects of the matter underconsideration. Its main purpose is to reach at a valid and

argumentative point.E). In Shoora everybody is free to express his opinion on thematter under consideration.F). When there are no opposing arguments or the opposingarguments come in logical balance then majority is givenpreference.The Selection of AmeerMajority of Ulama agree on that Ameer is not elcected orselected by consultation. This matter lies outside the range ofconsulatation. First argument is that this Surah is the Makki andat that time there was no concept of Islamic state. Second

argument is that the Prophet is Ameer as well and he is notelected by consultation. Third argument is that none of the fourCaliphs of Islam was selected by only one method. Hazrat Abu-Bakr was selected by a few companions in Madinah. HazratUmer was appointed by Hazrat Abu-Bakr. Hazrat Usman wasselected by a committee of six members. Hazrat Ali wasselected by the assassins of Hazrat Usman. It is clear that theselection of Ameer is not bound to the consultancy of masses.

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2. Media

There is no article about the legitimacy of media.

3. Islamic Banking

There is no article on Islamic Banking.

4. Human Rights

There is no article on Human rights.

5. Head Scarf for women

Ghamidi says that there is no headscarf for women in Islam. He

provides no reference for this statement.

6. Hijab of face and hands

It is stated that the Hijab of face and hands is neither habitually nor

religiously obligatory for Muslim women. A number of Ahadith and

their interpretation supports this article. Important Ahadith are

presented here and discussed.

Ghamidi says that there is no need of Mehram for women when they

travel for pilgrimage. His argument is that now time has been

changed so these orders should be changed accordingly.

7. Denial of Holy QuranGhamidi interprets the Holy verse of Holy Quran that contemporary

Jews and Christians are our friends not enemies.

O ye who believe! Take not the Jews and Christians for

friends. They are friends one to another. He among you who

taketh them for friends is (one) of them. Lo! Allah guideth not

wrongdoing folk. (Al-Maidah 51)

Ibn Katthir writes:

Allah has prohibited the friendship of Jews and Christians.

They cannot be friends of Muslims because they have

malice for Islam and whoever will have soft corner for them

will be one of amongst them.

Holy Quran guides Muslims on other places in this matter.

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O ye who believe! Choose not My enemy and your enemy for friends.

Do ye give them friendship when they disbelieve in that truth which

hath come unto you, driving out the messenger and you because ye

believe in Allah, your Lord? If ye have come forth to strive in My way

and seeking My good pleasure, (show them not friendship). Do ye

show friendship unto them in secret, when I am best Aware of what ye

hide and what ye proclaim? And whosoever doeth it among you, be

verily hath strayed from the right way. (Mumtahina 1)

There is a goodly pattern for you Abraham and those with him, when

they told their folk; Lo! we are guiltless of you and all that ye worship

beside Allah. We have done with you. And there hath arisen between

us and you hostility and hate for ever until ye believe in Allah only

save that which Abraham promised his father (when he said): I will ask

forgiveness for thee, though I own nothing for thee from Allah Our

Lord! In Thee we put our trust, and unto Thee we turn repentant, and

unto Thee is the journeying. (Mumtahina 4)

O ye who believe! Take not for intimates others than your own folk,

who would spare no pains to ruin you; they love to hamper you.

Hatred is revealed by (the utterance of) their mouths, but that whichtheir breasts hide is greater. We have made plain for you the

revelations if ye will understand. (Aale-Imran 118)

8. Hijab was only for the Wives of Holy Prophet (PBUH)

Ghamidi mentions Surah Ahzab in this regard but does not provide the

verse number, however, there is the Holy verse from Surah Ahzab

which states that Hijab was not only the wives of Holy Prophet (PBUH).

O Prophet! Tell thy wives and thy daughters and the women of the

believers to draw their cloaks close round them (when they go

abroad). That will be better, that so they may be recognized and not

annoyed. Allah is ever Forgiving, Merciful. (Ahzab 59)

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MOHADDISMonthly Mohaddis represents Salfi school of thought. Islamic Research

Council publishes it from Lahore. Its mission is to conduct dialogue

transcending sectarian boundaries, to defend Islamic traditions, to

secure Islam from invasions, to bring politics under the umbrella of

Deen, to counter The Ignorance. Editor is Hafiz Hassan Madni. Policy is

independent.

1. Relationships with non-believers and believers

Muslims should love for Allah and hate for Allah. Jihad is enmity withnon-believers and

sabir ali thesis, ics

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