Muhammad Umar Javed
[email protected] (Following is the academic study of Islam. Each paragraph comprises of a reviewed belief. Apart from theology, academic study starts from questions. The course has been taught during Fall-2014 in LUMS. Some fundamentalists might think it as a modernized or secular approach)
The first thing I thought was, is there a need for an Islam of 21st century? I don’t really know the answer but I think that secular approach is compatible with Islam in this world of globalization. Muslims should consider Turkish Islamic Secularization and cosmopolitan culture in order to inculcate tolerance about one another’s culture, traditions and religion. Only social control cannot tend to social reconfiguration. There should be a balance between state-Islam and social-Islam. Islam preaches tolerance and it seems as theological studies in Pakistan are making Muslims inflexible in their approach and void in their religious curiosity. Different groups try to falsify the beliefs of other groups and in a way give a verdict about being non-Islamic. Are we too rigid to accept the historical evolution of Islam? Moreover, history is always somewhat subjective so; there is a need to actually understand the authenticity of a historian and context of writing before finalizing any opinion. However, we also cannot disagree to recognize the importance of a historical narrator in his historical writing. It is to be noted that companions of Holy Prophet (PBUH) were human beings and we cannot call them perfect because faultlessness is not a quality of creatures but God. History is dynamic and subjective over time, so an attempt to build a neutral history is a futile attempt. The interpretation structure is flexible within certain boundaries of religious evolution based on cultural diversity. The origin of Quran can be explained by context, nature and interpretation of revelation to give it a meaningful hermeneutic methodology. We need to understand naskh and tadrij to have an understanding of Quran. Faith and understanding works in both ways. A good thing about Fazlur Rahman’s work was his doubtful nature and openness to questions. Besides Rahman, the heuristic approach of Arkoun seems to maintain a balance between theology and rationalization. Mufassir should find moderation between tafsir bil ray and tafsir bi al ma’thur. There are differences among historians and among the readers which collectively give divergence. In short, tafsir should be composite in nature. In Surah 79, God narrates His mightiness to distinguish right from wrong by referring to Moses and Pharoah. He portrays Doomsday to reform the acts of His believers. (the main idea is based on my personal exegesis and means of interpretation : http://quran.com/79). Is there a need for Time-based exegesis? Does faith come through discourse or by divine means? How far is ¿inspiration-intuition¿ approach successful in describing the objective nature of Quran? Should mufassir keep an element of ¿unity¿ while exegesis? How can shia¿ community cover naskh while referring only to Imams and not the whole community of companions? In order to have hadith as an authoritative command after Quran, its matn and isnads both were filtered and categorized in different times. On the basis of credibility of hadith, there are four categories viz, sahih, hasan, daif, munkar. Suppose if in a tradition, the divinity (or miracle) is described in detail and it has authentic sanad and matn, but it does not make sense. Does it mean we should suspect its authenticity as pointed out by ibn al jozi or authority is preferred over reason? Sira is an ordered collection of life events of holy Prophet (PBUH) but unlike hadith, the authenticity of sira is somewhat questionable. Besides, sirah was written almost a hundred year after Prophet (PBUH) and before it, it was memorized so in this case how successful is the European probabilistic means of filtering data? Moreover, one cannot only refer to traditionists or sira writers because mistakes made by writers are not out of question; and, thus, a single source is not authentic. One can extract something from a higher class of knowledge but one cannot say that
the extract is equally significant as that of higher class. Prophet (PBUH) himself was cautious about hadith and sira by allowing his followers to write after religious maturity (when there was a time gap in which he didn¿t allow the companions to write) and noting down of the names of his followers. For different branches of Islamic knowledge, character of sources must correspond to the nature of incident. How much important is the maturity of a traditionist before his publication? Imam Shafi establishes a strong link between Sunnah and Quran and also between Prophet (PBUH) and Allah. In his remarks, only Sunnah is the authentic explanation of Quran. In this case, can consensus be a variance to Hadith zaeef? When Quran says whatever Prophet says, it is revealed upon him by Allah (surah najm, 3-4), then how can we relate an objective meaning to it and come up with one meaning? Moreover, should tawatur be significant in a hadith allowing degrees of perception? [Risala Shafi]. Other than, Bukhari and Muslim, Imam Malik compiled the lives of companions and established a link between the Sunna and their lives. So, he categorized hadith tradition leading to companions as authentic which is well explained in terms of tawatur. So should a matn be criticised even when its sanad is authentic? It is quite convincing that a talk is restored horizontally in a group of listeners and is checked and spread horizontally to an authentic extent but how much authentic is the vertical transmission of tawatur? [Taqi Usmani] It is futile to induce a judgement on the basis of probabilistic means without implying to the complex epistimology of hadith tradition as most of Westerns do. [Studia Islamica]. Islamic legal system is based on Quran, Sunnah, the Hadith tradition including other devices (ijma, Qiyas). By Robinson the need for a well-defined and precisely laid down set of sharia rules was not felt in the life of Prophet Muhammad as he himself was there to explain and give judgment with divine guidance on matters of law that arose. Following this need of forming an Islamic system, during the Abbasid caliphate the Qadi system was established. Schools of thought of Hanafi, Hanbali, Maliki and Shafii agree on foremost sources of law being Quran and Sunnah but give different preference to use of hadith, ijma and istislah.Shariah indicates the application of law which is clarified by Quran and the Sunna. Maliki is the oldest of the classical Sunni schools linked to Madina as the first Muslim community. However,Hanafi jurists signify systematic consistency in legal thought and the refinement of legal principles majorly by formalistic approaches.Third school Al-Shafii is basically:sunnah explains the Quran practically.Al-Shafii insisted that jurists should be restricted to the use of Qiyas.Hanabali school believed in five main sources of law;Quran and Sunnah, the fatwas of scholars,the sayings and opinions of jurists, traditions(Ahadiths), and finally Qiyas.Wyle Hallaq explains Shariah as eminent schools of thought in both the Shiite and Sunni communities. When Hallaq says that the Qadhis used understanding when making legal decisions which were in turn incorporated into Islamic Law, was he referring to qiyaas or tazir? Secondly,different schools of thought were primarily due to geographical differences but with same ideology, thus leading to different laws for different regions. One school of thought borrows laws from another. According to Imam Abu Hanifa the consensus of legal authorities of a given generation is infallible, can we say that it would be true after long time? Then, must there be ijma made by istislah or istihsan? Ijtihad is the exercise of independent judgement on legal matters. Islamic legal system is based on Quran,Sunnah, the Hadith tradition including other devices (ijma, Qiyas). By Robinson the need for a well-defined and precisely laid down set of sharia rules was not felt in the life of Prophet Muhammad as he himself was there to explain and give judgment with divine guidance on matters of law that arose. Following this need of forming an Islamic system, during the Abbasid caliphate the Qadi system was established. Schools of thought of Hanafi, Hanbali, Maliki and Shafii agree on foremost sources of law being Quran and Sunnah but give different preference to use of hadith, ijma and istislah.Shariah indicates the application of law which is clarified by Quran and the Sunna. Maliki is the oldest of the classical Sunni schools linked to Madina as the first Muslim community. However,Hanafi jurists signify systematic consistency in legal thought and the refinement of legal principles majorly by formalistic approaches.Third school Al-Shafii is basically:sunnah explains the Quran practically.Al-Shafii insisted that jurists should be restricted to the use of Qiyas.Hanabali school believed in five main sources of law;Quran and Sunnah, the fatwas of scholars,the sayings and opinions of jurists, traditions(Ahadiths), and finally Qiyas.Wyle Hallaq explains Shariah as eminent schools of thought in both the Shiite and Sunni communities. When Hallaq says that the Qadhis used understanding when making legal decisions which were in turn incorporated into Islamic Law, was he referring to qiyaas or tazir? Secondly,different schools of thought were
primarily due to geographical differences but with same ideology, thus leading to different laws for different regions. One school of thought borrows laws from another. According to Imam Abu Hanifa the consensus of legal authorities of a given generation is infallible, can we say that it would be true after long time? Then, must there be ijma made by istislah or istihsan? Ijtihad is the exercise of independent judgement on legal matters. Quran has its celestial archetype on al lawhalmahfuz and it was revelation to human beings is tanjim. Quran imparts two cultural values to Muslim Community viz, caligraphy and tajwid. The unmatchable orchestral value of Quran is the sabab of God. Quran establishes the knowhood of God's will. Quran requires not only physical tahara but also spiritual tahara from its readers. According to Islahi, the theological categorization of Quran includes revealed law, Abrahamic religion, Struggle between truth and falsehood, proof of messengership, unity of God, Hereafter and warning to unbelievers. Unlike many westerns' opinion, the Quran does represent the argument of God for His existaence. Panenhenic verses speaks not to the human mind but also to the lubb(intuitive knowledge). God sent guide to each nation as the completion of hujjat. Quran signifies nafs as ammara, lawwama, mutmainna. Quran narrates eschotology to inculcate positive approach towards the mortal life. Islamic duties and faiths are the essence of an healthy social norms. Roza is the understanding of poverty, zakat promotes social prosperity while faiths give a strong social character. Free will is a theological problem which is attributed to God's determination of events. Mutazillites have principles of tawhid, adl, al wad wal wa'id, al manzila bayn al manzilatayn and al amar bil maruf wa nahi anal munkar. The dispute between Aaharis and mutazillites was the reason behind persecution of Imam Ahmed Bin Hambel. Actually, Islam is not monotheological rather different madhabs give dynamic colurs to its theological status. In the literal sense, Sufism is an intense, literal act of purity. Zikr, fana, takwa, ma’arifa are the terms referred to Sufism. “Mita de apni hasti gar kuch martaba chahay”. Concept of light after light (24:35). “God is beautiful and loves beauty.” Beauty leads to fikr which leads to ma’arifa. Revelation is the first communication between God and man. The main theme of Sufism is central to all the religions but with different names. According to Gibb, the west accepts Sufism but abstain from Islam due to the negative stereotypes from the middle ages and strict body of shariah. Hadith of Gabriel illustrates three major Quranic themes i.e. islam, iman and ihsan studied by jurists, theologists and Sufis respectively. The analogy of islam, iman and ihsan is action (evidence), tongue (understanding) and heart (awareness) respectively. Sufis are grounded in theoretical study of faiths and perfection to bring human goodness and perfection. Sufi interpretation of islam, iman, and ihsan is; activities to be performed as a slave of God, understanding of self and nearness to God. Ihsan is the soul of Islam and its inspiration is God. Shahadat and tauheed are the two essential basics of Sufism which describe the role of a Sufi. Mercy of God depends upon His love for His creation and there is a ying yang relationship between mercy and wrath. Wahdatal wajood and wahdatal shahood are two groups pertaining to Sufism. The Quranic veils lead to choices while the signs are strictly to be obeyed. Inner transformation is achieved by zikr. Abu nasr as sarraj: Sufis explanation is based on intuition-inspiration which is obtained from sanctuary of soul (ilm is linked to actions and actions to sincerity). Sufis are equivalent to legal scholars which are followed by traditionists and religious scholars. Should Sufi disclose his believes or not? Should Sufi detach himself from world? Traditional, reactive and holistic are the three modes of exegesis described by Amina Wadud. The role of women is based on diverse and dynamic relationship between different cultures and Islamic theology. There are different interpretations to a text which leads to flexibility within the domain of Islamic principles. On the basis of Arabic linguistic significance, is it possible to have the same meaning of text on being translated? In my opinion, surah Ahzab provides a basis for “Islamic Women” and the role is specified further by the culture. Does physical modesty surpass the spiritual modesty? The sole purpose of three solutions provided to men by Quran (viz. verbal, separation and scourge) for Nushuz are meant for marital harmony based on love and mercy. Does Islam allows polygamy? Ta’a is meant for personal emotional response rather than obedience. Maintenance and Obedience corresponds to economic and social status of marriage. Since din provides ease and Quran is universal over times so Iftikhar Zaman focuses on the topic of Masliha for modernization of our understanding of Shariah and Dawah and thus the problems in its ways. William Shepard discusses ideological orientations mainly Islamic radicalism, modernism, traditionalism and secularism and economic structure of different Islamic countries.
Jihad means any exertion for sake of Islam and Umma. The West is unable to understand the spirit of Jihad which is cultural reform by implementing the most universal teachings of Islam. Islam follows a pattern in Jihad as Jihad bin Nafs, Jihad bil Qalam, Jihad bil lasan and then Qatal. Jihad bin nafs is the first and foremost Jihad which corresponds to ethical and moral righteousness. Jihad is an organized activity headed by legitimate Imam, independent of personal motives. Expansionist Jihad is a collective duty while Defensive Jihad is individual duty. Jihad inspires devotion, selflessness, legitimacy of rulers and rules with nonbelievers. Over time, the interpretation of Jihad has been revisited for the existence of a peaceful society. So, unlike the West, Jihad tends to preserve the social stability in its true sense. What is the criterion of takfir and either is it justified or not? Jihad applies to healthy adults (who are permitted by their parents) with free will. Imam is the policy maker of the prisoners of the Jihad. Is jizya allowed only from Ahl Kitab? The slain of men in war is allowed but the slain of women, children, old people and handicaps is prohibited. Aman can be granted by a Muslim (authorized by Imam) to the prisoner against the slain. The crops are not allowed to be burnt, no torturing and no mutilation. According to Ibn Taymiyah, religion is all God’s and who stands in aim of its application and sovereignty must be fought so according to this Jihad against Muslims is justified. But my question to this is that can a group of people can attack a Muslim state on this premise?
