Let's be honest with ourselves
By Ghulam Rasool Dehlvi in Speaking Tree, Times of India | Jul 20, 2012
To be accountable to oneself, that is, to undergo honest self-criticism, is part of Muslim practice called al-muhasba or self-inventory. According to the companion Umar ibn al-Khattab: to engage in al-muhasba is "to asses and adjudge yourselves before you are adjudged and assessed on the Day of Judgement, and weigh out your deeds before they are weighed out for you". Umar, a man of his word, reportedly used to whip his right foot at night and say to it "What have you done today?"
Another companion, Maymun ibn Mahran said: "A pious person cautiously examines and adjudges himself more than a tyrant or a tight-fisted partner."Sage Al-Hasan Al-Basri gives a more detailed explanation of al-muhasba: "A believer polices himself. He assesses himself for the sake of Allah. The final judgment of Allah may end up mild for some, simply because they were quick to judge themselves in this life. Or the final judgment, the Day of Resurrection, may end up a tough ordeal for some who were unconcerned about what they did in this life, thinking they would not be called to account."Honest self-criticism plays a vital role to purify our souls and to light the path of blissful success. The Holy Quran says: "Truly he has succeeded who purifies it. And truly, he has failed who defiles it."In fact self-criticism seems like a fairly straightforward concept. It means acknowledging that we have committed a sin, whether against ourselves or others, be it our creator or anyone or anything in creation. For most of us, such a confession is an incredibly tough thing to do. Pride prevents us from owning our faults, especially before people when that is necessary.It behoves us to recall that being honest with ourselves is actually a way to enjoy life, rather than make it tougher. It is a fact (scary for many) that the very best way to prevent ourselves from committing haram acts is to really investigate whether or not such activities are permissible in Islam. For one, many of the things people classify as socially forbidden are actually very much halal, which we deny ourselves to escape the judgment of people, not Allah.More deeply, haram acts - knowingly committed or not - necessarily result in making life truly less pleasurable, if not immediately for us then for many others, for their nature is to damage the human spirit, the condition of individual and societies, and the balance of the world.By carefully questioning our actions (past and present) we make life easier because it makes the path to God, the path to peace, much smoother. It is pointless to say all human beings err, but not admitting our specific mistakes is playing with fire. An honest approach to our behaviour is to willingly acknowledge the shortcomings in our actions and, at least to ourselves, the flaws in our character. This is the first step towards unburdening ourselves of guilt.With the exception of a rare few, everyone will stand witness in the Divine judgment of their own earthly deeds. Hence, in this life, it makes profound sense to take note of our own deeds, with most of our focus on the actions we need to improve or eliminate, seeking forgiveness for all our substandard performances. Confessing our faults, to ourselves and God, and then doing our best to eliminate them from our behaviour is an act of high Imaan. 

Contact the Writer: grdehlavi@gmail.com

Source: http://timesofindia.indiatimes.com/edit-page/Lets-be-honest-with-ourselves/articleshow/15047016.cms

Rahm, the divine mercy

Feb 18, 2016 - Ghulam Rasool Dehlvi

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Ghulam Rasool Dehlvi

Spiritually inclined and mystical branches of all faiths and traditions share universal and essential values. Mercy is one of them. It’s called rahm in Islam and karuna or daya in Hinduism. The practitioners of these faiths experience the divine as full of mercy and this moves them to relate to one another in merciful ways.

Etymologically, rahm has two beautiful meanings that corroborate each other: “womb of a mother” and “mercy”. From this root later came the Arabic word “Rahman” or “Raheem” (the most merciful), the two foremost attributes of Allah as mentioned in the very first verse of the holy Quran: Bismillah al-Rahman al-Raheem (In the name of Allah the most merciful, the most gracious). In the very beginning of the Quran, Allah conveys that just as the womb of a mother is full of mercy and unconditional compassion for the expected baby, his mercy is also all-embracing and infinite for all his creations.

It’s indeed heartening to know that 2016 has been declared as a jubilee year of mercy by the Catholic Church. This has created an opportune time for all adherents of faith and the wider world to deeply experience divine mercy and turn this wounded and broken world into an abode of God’s infinite mercy.

At a time when the entire world is suffering much violence, hostility, antagonism and intolerance, distress, a wide embrace of divine mercy is imperative for all mankind. Besides human violence, people carry deep wounds and sufferings because of sickness, ignorance, injuries, burden of sins not being atoned, extreme levels of poverty, etc. All this causes both physical and mental suffering. Therefore, the need of rahm is much greater than anything else. Nearly all spiritual masters of today feel that our time needs mercy more than ever.

Just as all faith traditions exhort, Islam tells that divine mercy for mankind is infinite, all-inclusive and all-embracing. This notion encourages us to follow it as the prime concern of our faith in God. Claiming that God’s mercy is restricted to only a certain group of his creations is erroneous. Not a single creature is exempted from his bountiful grace and divine mercy. Prophet Mohammad said, “When God gave life to his creatures, he wrote in the book: ‘Verily, my mercy prevailed over my wrath.’” Prophet Mohammad is reported to have stated: “God divided his mercy into 100 parts, kept with him 99 parts, and sent down to earth only one part.”

Through only one part of the divine mercy, all human beings, animals and other creatures treat one another with compassion, so much so that an animal lifts its hoof over its child lest it should hurt it.

Today, when the ungodly acts in the name of God are playing havoc across the world, creating doubts and mistrust among different faith groups, the notion of rahm can lead us in the right direction of peace, pluralism and inter-faith harmony. It gives us an opportunity to listen to one another in a spirit of goodwill and amicable respect.

Ghulam Rasool Dehlvi is an alim (classical Islamic scholar) and a Delhi-based writer. He can be contacted at: grdehlavi@gmail.com

The prophetic light

Apr 13, 2016 - Ghulam Rasool Dehlvi

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Ghulam Rasool Dehlvi

Noor-e-Muhammadi is the prophetic light that entails the core spiritual essence of human life. Muslims believe that while creating this universe, Allah created his replica in the form of Noor-e-Muhammadi. That is, God first created the light of His prophet and then gave life to other creations with his Prophet’s noor.

In this sense, the Prophet (pbuh) is the “Noor” or spiritual manifestation of God’s signs and an epitome of His wide embrace of all creations regardless of faith and creed.

This goes in detail in a narration by Jabir bin Abdullah, a companion of the Prophet. He asked the Prophet about the first thing that God created. The Prophet replied, “O Jabir! Allah created the light of prophethood before all existence”. He added: “This Light was created at a time when there was no heaven or hell, or angel, or sun, or moon, jinn or human being.” The Prophet further explained: “Allah divided the noor into four parts. From the first part, He created Qalam (pen), Lawh (tablet) from the second part, and Arsh (throne) from the third part. He split up the fourth part into four. Then He created the skies from the first part, the earth from the second and heaven and hell from the third.

Again, the fourth part was split into four. From the first, Allah created the light of the eyes of his servants. And from the second one, He created the light of their hearts so as to attain ma’rifat, that is, to get fully acquainted with the Creator.

So, the prophets and messengers were sent to everyone in every part of this planet without any distinction, to draw them closer to the Creator.

Therefore, the light of the prophethood or Noor-e-Muhammadi was created at the very outset, in full accordance by divine design. Imam Busiri, a early mystic of Islam, illustrated this point in his exegesis: “Prophet is the perfect human being. If it were not for him, no one would ever have known the Creator. Even the fabric of the universe would not have been woven into existence. For the Prophet is the heart of the divine presence and essence. He is the sign of the Oneness, the key to all the divine secrets”.

Even before declaring his prophethood, Hazrat Muhammad was called by “sadiq” (truthful) and “amin” (honest) by the Arabs

In this way, the Prophet lived his early 40 years without proclaiming his prophethood. During this pre-prophetic period, an Arab tribe was renovating the Ka’ba.

They differed as to who would put the hajar-e-aswad (sacred black stone) in its place. After a brainstorming, they concluded that the most honest person should be chosen for this ennobling job. It was none other than the Prophet Muhammad. By God’s grace, it was his hard-earned, well-deserved and richly merited achievement.

Ghulam Rasool Dehlvi is an alim (classical Islamic scholar) and a Delhi-based writer. He can be contacted at: grdehlavi@gmail.com

Sufi Declaration of Peace, Pluralism and Moderation

Ghulam Rasool Dehlvi

Published on April 02, 2016

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Sufi Declaration of Peace, Pluralism and Moderation

Bizarre response of a section of Indian Muslims

 “Islam does not allow incitement to rebellion, suppression, defiance, commotion and Fasad Fil Ard (tumult on the earth) at any cost. Prophet PBUH says: “extremists and transgressors are doomed”. Those who made such attempts destroyed themselves and also tarnished the image of Islam in the process. Muslim youth should not forget that an overwhelming majority of the world loves Sufism and Sufis even today. Only a fraction of extremists, who are also opposed to Sufism, are engaged in shattering world peace. We, therefore, need to come out of our deep slumber and sabotage their efforts and make the representation of Muslims possible on political, social, educational and humanitarian fronts”.

The above is the English translation of an Urdu passage from the Declaration of the recently held World Sufi Forum that stressed peace, pluralism and counter-extremism in its entire text.

As the world governments are endorsing Sufism - a mystical interpretation of Islam— in their domestic and foreign policies to curb the radical currents, India is also seen on this trail. A massive Sufi movement of counter-extremism is rising in the country of Rishi-Sufi tradition. For an observer of the Indian Muslims’ opposition to extremism, it is not difficult to see this tangible development in the country. After the Muslim-majority countries like Egypt, Morocco, Chechnya, Algeria and the larger parts of the al-Maghareba, a concrete Sufi counterpoint to the ever-rising radicalism is evolving in India too, in the backdrop of the mega Sufi event “World Sufi Forum” held recently in Delhi’s Ram Lila Ground.

However, a few Muslim voices are complaining against the World Sufi Forum’s hospitality to the Indian PM and his presence in its inauguration. They hypothesise that the Sufi counter-extremism emanating from Delhi’s Ram Lila Ground will only help the BJP government and further its politics.

Islamic scholar and journalist Dr. Zafar ul-Islam Khan writes in The Milli Gazette dated March 19, 2016: “Delhi’s Sufi Conference is seen as a conspiracy to pit Indian Muslims against one another…. Barelvis have been apolitical traditionally while Deobandis were active in politics even during the struggle against the Britishers. A section of Barelvis has now joined hands with BJP while many others maintain a distance from it….” This is a bizarre argument. Not to speak of the so-called Barelvis, all those who profess and practice the universal and egalitarian Sufi message are indisputably ‘apolitical Muslims.’ They don’t challenge any regime. What ‘politics’ can one see in the Sufi endeavour to stress the Islamic message of universal brotherhood, multiculturalism and pluralism, at a critical time when the world is facing terrorist strikes almost daily in the name of Islam? Isn’t it the duty of all Muslims to counter extremism and protect the image of Islam?

Global Phenomenon of Sufi Attempt at De-Radicalisation

Sufism as an antidote to extremism is a widespread phenomenon in the global Muslim society. From Egypt to Morocco, Bosnia to Chechnya, Pakistan to the war-torn Iraq and Syria and in Europe and America, Sufi luminaries, thinkers and scholars along with heads of Sufi shrines and hospices are all set to tackle the extremist onslaught. At least on an ideological level, if not in action, Sufi practitioners are trying to hold back the tide of radicalism wherever they exist.

Among the most pro-active Muslim thinkers and organisations who are articulating an Islam-based approach to peacemaking and de-radicalization are the Sufism-inspired veteran Indian journalist Mr. Sultan Shahin, founder-ideologue of the Delhi-based New Age Islam Foundation whose website is battling radical thoughts online, Pakistani Sufi scholar Dr. Tahir ul Qadri and his ‘Minhaj ul Qur’an’, now active among Indian Muslims too, Turkish Sufi scholar Fethullah Gulen and his civic movement ‘Hizmet’, active in major capitals of India by the name “Indialogue Foundation” and the South-Indian Islamic organisation, ‘All India Muslim Scholars’, founded by Shaikh Abu Bakr Ahmad, Chancellor of the Markaz Saqafa Sunnia (Sunni Cultural Centre) and chief patron of the Sunni Youth Society in Kerala. These Sufi Muslim thinkers and organisations are known for their research-based activism for peace and de-radicalisation of the Muslim society. They are all active in various areas of peacemaking, conflict resolution, cultural renaissance, interfaith dialogue, education, media and relief work. They also engage in various initiatives that foster inclusiveness, build community capacity, create shared spaces and counter violent extremism on an ideological level.

Formation of the World Sufi Forum in India

The most recent development in community resilience against extremism is the formation of World Sufi Forum (WSF) in India. Bringing together majority of the anti-extremism Islamic scholars and Sufi leaders, Hazrat Syed Mohammad Ashraf Kichhouchhawi, a prominent Sufi leader in India, has conceptualised the WSF as an Indian Sufi movement of counter-extremism. Within a short period, the movement has garnered vital support and endorsement from the progressive, moderate and pluralistic Sufi Islamic scholars of the Indian subcontinent. In fact, it is an initiative of the All-India Ulema &Mashaikh Board, one of the most notable Sufi organizations in modern India with over 30 branches in different parts of the country.

Interestingly, the Sufi attempt at de-radicalization comes at a time when the mainstream Indian Muslims seem to be mentally responsive to rethinking, introspection and ideological reforms to counter extremism.

Categorical Stance against Extremism

Going by a decade-long history of the AIUMB, this apex body of Indian Sunni Muslims has rebutted the ideology and theology of the terrorist outfits—ISIS, Taliban, Al-Qaeda and the ilk. In an article dated October 17, 2011, prolific writer Uday Bhaskar noted that ‘AIUMB has united millions of mainstream Muslims in India in the gigantic task of denouncing the extremism (New Age Islam). He quoted a TOI report: “addressing vast numbers of people at numerous anti-terror Sunni conferences and Sufi Muslim Maha-Panchayats (massive congregations), the AIUMB leaders exhorted their flock to reject extremism and every distortion of the normative principles of Islam”.

PM’s Speech amidst the Sufi Anecdotes

It would be interesting to include in this discussion a few quotes from the Prime Minister’s speech that was addressed to the Indian Muslims in general and Islamic scholars in particular:

“A belief in harmony with the message of Holy Quran that mankind was one community, and then they differed among themselves, a creed echoed in the words of the great Persian Sufi poet Saadi, written in the United Nations, that human beings come from the same source: We are one family.…”

“At a time when the dark shadow of violence is becoming longer, you are the Noor, or the light of hope.   When young laughter is silenced by guns on the streets, you are the voice that heals…..In a world that struggles to assemble for peace and justice, this is an assembly of those whose life itself is a message of peace, tolerance and love….And, you represent the rich diversity of the Islamic civilization that stands on the solid bedrock of a great religion. It is a civilization that reached great heights by the 15th century in science, medicine, literature, art, architecture and commerce….”

It drew on the immense talents of its people and also Islam’s engagement with diverse civilizations – ancient Egypt, Mesopotamia and Africa; the Persian, Central Asian and Caucasian lands; the region of East Asia… It set, once again, an enduring lesson of human history: it is through openness and enquiry, engagement and accommodation, and respect for diversity that humanity advances, nation’s progress and the world prosper….”

“And, this is the message of Sufism, one of the greatest contributions of Islam to this world….”

Since India’s PM spoke so highly of Islam and Sufism at the Sufi forum, the rest of the world got the message that it should utilise the Sufi counter-extremist ideas to fight global terrorism. As for the common Indian Muslims imbued in the mainstream Rishi-Sufi tradition of the country, they are now taking a careful look at the agenda and declaration of the World Sufi Forum focusing on the essentials of their religion. They are eager to learn how best they can survive in these volatile times. Apparently, non-Muslim communities have developed better expectations. They hope this Indian Sufi narrative guided by the essential universal values and based on categorical denouncement of the extremist ideology will usher in a new era of peace and pluralism.

-         Ghulam Rasool Dehlvi is classical Islamic writer, Comparative Religion scholar, Media and Communication Studies researcher and commentator on Muslim affairs. www.newageislam.com.

Islam is Easy, Muslims Make it Difficult

admin | January 15, 2014 | 0 Comments

There is an authentic saying attributed to the Prophet Muhammad (peace be upon him): “Religion is very easy and whoever overburdens himself/herself in matters of religion will not be able to carry on with it. So, be not extremists, but try to attain perfection and receive the good tidings that you will be rewarded.” (Bukhari)
In the above hadith or prophetic saying, religion refers to the broader notion of Islam i.e. Deen, a complete code which encompasses all aspects of human life. Deen is primarily categorised into Iman (faith), Islam (practice) and Ihsan (a sense of social responsibility borne from religious convictions). Islam propounds that there should be perfect ease, moderation and balance in all matters related to faith, religious practices and social responsibilities. This universal principle is basically enshrined in the holy Quran: “And God has not laid upon you any hardship in matters of religion” (22:78).
Ease in faith (Iman) implies that believing in religion is very simple and clear without any complexities. A fine example of ease in Islam (rituals and practices) is Namaz or Salah, an act of worship so vital to Islam that the Prophet said: “Namaz is the pillar of Islam”. Yet, Islam has prescribed complete easiness in the performance of this obligatory worship. Initially, the prayers of Namaz were fifty in number, but they were reduced several times until they became five. About the Prophet’s saying: “whoever overburdens himself/herself in matters of religion will not be able to carry on with it”, it implies that a person should not overexert himself/herself by engaging in too many religious acts, as it will eventually lead him/her to get tired and discontinue with them. Once, the Prophet PBUH saw his wife Aisha (r.a) sitting with a woman. He asked her about the woman. Aisha (r.a) introduced her to the prophet and also told him about her excessive praying. Disapprovingly, the Prophet said: “Do the only good things which are within your capacity (without overexerting yourself) as Allah does not get tired of bestowing rewards but you will surely get tired. And the best deed in the sight of Allah is that which is done regularly.” (Bukhari)
This hadith states that Deen does not overburden us with obligations or dogmas that are beyond our physical and intellectual capacity, as God himself says: “Allah does not burden a soul beyond its capacity” (Quran: 2:286). He further says: “Allah intends for you ease, and He does not want to make things difficult for you.” (Quran: 2:185).
Ghulam Rasool Dehlvi
New Delhi, grdehlavi@gmail.com

Ghulam Rasool Dehlvi Bringing Together Muslims and Non-Muslims of Jammu & Kashmir

https://www.youtube.com/watch?v=U2pNz0Ql8PA

In an unique effort, the Al-Huda Educational & Welfare Society, based in Poonch, organised a public conference with the theme, “Islam, Peace and Non-Muslims,” to convey the pluralistic message of Islam.

The Al-Huda Educational & Welfare Society, based in Poonch, (Jammu & Kashmir), was set up five months ago, and has emerged as a beacon of hope in the wilderness of despair prevailing in the region and excelled in its gigantic task of helping the people of the region, especially the less fortunate Muslim and non-Muslims. One of the prime causes that the organisation upholds is bringing together Muslims and non-Muslims of Jammu and creating social affinity and religious bonds among them. The two heads of this educational and welfare society, Maulana Basharat Saqafi and Maulana Sarfaraz Qadri are all set to exert every possible effort to make it happen. While they organise educational seminars, symposiums and workshops to apprise the Kashmiri Muslim community of the importance of modern sciences and secular as well as religious education, they host religious festivals, social gatherings and public events to disseminate Islam’s pluralist message, encouraging co-existence among Muslims and non-Muslims of the region. “We concern ourselves with educating both Muslims and non-Muslims about Islam’s teachings of global peace, religious harmony, inclusiveness, tolerance, Prophet Muhammad’s (Pbuh) dealings with non-Muslims and importance of modern, secular education along with religious education”, says Maulana Basharat Saqafi.

As a part of its Herculean efforts to promote inter-faith harmony in Jammu & Kashmir, Al-Huda Educational Welfare Society, recently organised a large-scale public conference on “Islam, peace and non-Muslims,” last month, with special reference to Prophet Muhammad’s dealings with non-Muslims. Majority of the leading personalities, particularly clerics and intellectuals, from both the communities were invited. The chief guest speaker of the conference was a Delhi-based writer and scholar (Alim and Fazil) Ghulam Rasool Dehlvi.
Revolving around the theme of the conference, Dehlvi dwelt on Islamic teachings of inclusiveness, Prophet Muhammad’s universal efforts of peace-making as well as deep understanding of pluralism, multiculturalism and the value of modern education in Islam. Addressing a mixed gathering of Muslims and non-Muslims, both intellectuals and common masses, Ghulam Rasool Dehlvi said that “Islam is based on the three foundational principles: love, peace and knowledge. And all other precepts and practices of Islam are just a manifestation of any of these three basic Islamic tenets.” He highlighted Prophet Muhammad’s traditions and teachings of mercy, peace, non-violence, tolerance, wisdom and love for the humanity. He shed light on the kind and humane behaviour of Prophet Muhammad towards non-Muslims and said that he was the kindest and the best of men in the entire Arabian Peninsula in morality, humanism and behaviour. Dehlvi also incorporated some related prophetic sayings and pointed out that “Prophet Muhammad was particularly compassionate towards children and women, as it is clear from his tradition: “I stand in prayer and wish to prolong it. However, I hear the cry of a child and cut the prayer short for the anxiety which the mother is feeling.” (Al-Bukhari)
Connecting his speech with the harsh realities of the present era, Dehlvi stressed that any theological propagation based on hatred and divisiveness must be categorically condemned and resisted. “Extremist literature, edicts or fatwas based on misinterpretation of the religious texts and scriptures is a serious and collective threat for the entire Ummah which causes greater defamation of Islam than even what the nefarious Islamophobic projects do. So we need to disassociate Islam and Muslims with such hate speeches that present our religion as an exclusivist, radicalised, terroristic and political ideology”, he stated.
The event was chaired and inaugurated by the State President of Muslim Personal Law Board of Jammu & Kashmir, Mufti Syed Basharat Husain Barkati, a well-renowned Islamic cleric and jurist of the region. The stage was packed with the leading Muslim clergy and intellectuals of the state including the heads of the Sufi shrines and imams of the mosques. At the end of the program, the Madrasa Board Coordination Committee of Jammu & Kashmir, along with Al-Huda Educational Welfare Society put forward a memoranda to the state government calling for the establishment of a Madrasa Board in the state, resolution of the dispute of Poonch’s Central Eidgah, restoration of the Muslim Waqf properties and establishment of the proposed Allama Dil Muhammad University in Jammu. Maulana Sarfaraz Qadri, the chairperson of the organisation presented vote of thanks with special regards for the non-Muslim audience.

Attack on Christians is Brazenly Un-Islamic

Muslim countries should impose strict and exemplary punishments on those who do not honor the rights of non-Muslims to life, freedom and religion.

By Ghulam Rasool Dehlvi

God says in the Quran: “Mankind! We have created you from a male and female, and made you into peoples and tribes, so that you might come to know each other. The noblest of you in God’s sight is the one who fears God most. God is all knowing and all-aware. (Qur’an 49:13).
This verse reflects one of the most distinguishing attributes of God, which is His being the source of all creatures, nations and tribes. It reveals that the sole purpose of human diversity is establishing harmony, rather than division, among the world community. That is the true picture of multiculturalism in Islam.
Given this, it does not behove Muslims to seek to distance themselves from other communities by building up impermeable boundaries based on culture, religion, caste, colour, language etc. Going by the essential Islamic laws enunciated in the Quran, Muslims have no legal superiority or privilege over non-Muslims. There is compelling evidence in the sources of fiqh (Islamic jurisprudence) that establish the full liberty for non-Muslims in Muslim-majority countries to practise their religions, follow their cultural customs and rites and lead their lives as per their own choice. No coercion or restriction can be inflicted upon them. They are allowed to undertake any business enterprise and adopt any profession they like. Although Islam enjoins upon its followers to profess belief in only one God, it has never permitted forcibly converting the adherents of other religions. Freedom of religion is strongly protected in Islam and fully enshrined in the Quran as in the in the following verses:
“Let there be no compulsion in religion: Truth stands out clear from Error.” (2:256)
“And say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve.” (18:29)
“And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers?” (10:99)
Therefore, Muslim majority countries where religious minorities are persecuted for their religion are clearly violating basic Islamic laws, as well as basic human rights. After all, it was in God’s scheme of things to create so many different communities following different religions. God Himself mentions this in the Quran, pointing out the reason behind it in the following verse:
“If God had so willed, He would have made you a single people, but (His plan is) to test you in what He hath given you: so strive as in a race in all virtues. The goal of you all is to God; it is He that will show you the truth of the matters in which ye dispute” (6:48)
Going by the above Islamic teachings, the recent attack on a Pakistani church targeting the country’s vulnerable Christian minority in which scores of innocent civilians were killed and burnt alive should be strongly denounced as completely and brazenly anti-Islamic. It is high time Muslim leaders across the world openly decry these vicious anti-Islamic and inhuman acts and ensure that such grave violations of Islam are not repeated anywhere. Muslim countries should impose strict and exemplary punishments on those who do not honor the rights of non-Muslims to life, freedom and religion. Any individual or group who indulges in such a heinous crime should be seen as the biggest enemy of Islam and humanity, even and, in fact, particularly if, they ironically do so in the name of Islam. Let us not forget the Prophetic saying that “such people will not be able to even smell the fragrance of the paradise”, let alone entering it and enjoying heavenly bliss.
The Prophet of Islam (peace be upon him) repeatedly ensured the protection of the rights of the People of the Book (Jews and Christians) as well as other Ahl al-Zimmah (non-Muslim citizens of Islamic state). During his period, in Arabia, non-Muslims were protected even against foreign invading enemies. Speaking generally about all non-Muslims living in an Islamic country, the Prophet said, “Anyone who kills a dhimmi (non-Muslim citizen of a Muslim country) will not smell the fragrance of paradise.” (Nasai). It is also reported that the Prophet said, “He who hurts a dhimmi (non-Muslim citizen of Muslim state) hurts me and he who hurts me annoys Allah.” (reported by Imam Tabrani). The Prophet also declared: “Whoever hurts a non-Muslim, I am his adversary, and I shall be an adversary to him on the Day of Rising.” (reported by Al Khateeb). Another hadith report quotes him as having said, “On the Day of Resurrection, I shall dispute with anyone who oppresses a person from among the non-Muslims, or infringes on his right, or puts a responsibility on him which is beyond his capacity or takes something from him against his will.” (reported by Abu Dawood).
In the light of this evidence from the Quran and the sayings attributed to the Prophet, there can be no doubt at all that the dastardly attack on the church in Pakistan, and other such incidents by self-styled Islamists, is wholly and brazenly anti-Islamic. Wrongly seeking to justify their crimes in the name of Islam only makes their sins even more heinous in God’s eyes.
(The writer is an Alim and Fazil (classical Islamic scholar) and is presently pursuing his M.A. in Comparative Religions from Jamia Millia Islamia, New Delhi).

Islam is Easy, Muslims Make it Difficult

There is an authentic saying attributed to the Prophet Muhammad (peace be upon him): “Religion is very easy and whoever overburdens himself/herself in matters of religion will not be able to carry on with it. So, be not extremists, but try to attain perfection and receive the good tidings that you will be rewarded.” (Bukhari)

In the above hadith or prophetic saying, religion refers to the broader notion of Islam i.e. Deen, a complete code which encompasses all aspects of human life. Deen is primarily categorised into Iman (faith), Islam (practice) and Ihsan (a sense of social responsibility borne from religious convictions). Islam propounds that there should be perfect ease, moderation and balance in all matters related to faith, religious practices and social responsibilities. This universal principle is basically enshrined in the holy Quran: “And God has not laid upon you any hardship in matters of religion” (22:78).
Ease in faith (Iman) implies that believing in religion is very simple and clear without any complexities. A fine example of ease in Islam (rituals and practices) is Namaz or Salah, an act of worship so vital to Islam that the Prophet said: “Namaz is the pillar of Islam”. Yet, Islam has prescribed complete easiness in the performance of this obligatory worship. Initially, the prayers of Namaz were fifty in number, but they were reduced several times until they became five. About the Prophet’s saying: “whoever overburdens himself/herself in matters of religion will not be able to carry on with it”, it implies that a person should not overexert himself/herself by engaging in too many religious acts, as it will eventually lead him/her to get tired and discontinue with them. Once, the Prophet PBUH saw his wife Aisha (r.a) sitting with a woman. He asked her about the woman. Aisha (r.a) introduced her to the prophet and also told him about her excessive praying. Disapprovingly, the Prophet said: “Do the only good things which are within your capacity (without overexerting yourself) as Allah does not get tired of bestowing rewards but you will surely get tired. And the best deed in the sight of Allah is that which is done regularly.” (Bukhari)
This hadith states that Deen does not overburden us with obligations or dogmas that are beyond our physical and intellectual capacity, as God himself says: “Allah does not burden a soul beyond its capacity” (Quran: 2:286). He further says: “Allah intends for you ease, and He does not want to make things difficult for you.” (Quran: 2:185).
Ghulam Rasool Dehlvi
New Delhi, grdehlavi@gmail.com

Caring for the Creation

Interfaith Coalition for Peace, an Interfaith Organisation dedicated to creating peace and harmony between different faith groups, recently organised an interactive interfaith programme on the theme: “Caring for the Creation: Scriptures, Traditions, Communities” in New Delhi.

By Ghulam Rasool Dehlvi

With an aim to initiate a multi-religious collaborative action towards caring for the planet earth, Interfaith Coalition for Peace, an Interfaith Organisation dedicated to creating peace and harmony between different faith groups, recently organised an interactive interfaith programme on the theme: “Caring for the Creation: Scriptures, Traditions, Communities” in New Delhi.
Speaking on the occasion, Deepali Bhanot, a Sanskrit scholar, said, “Each faith tradition affirms that this universe has been created by God for all beings to live together in full harmony with the nature.” She further said: “As a result of industrialization and urbanization, the ecological balance of the earth has been greatly disturbed. In this age of consumerism, competition and covetousness, the religious teachings that foster the moral and social obligations towards caring for the creations have been forgotten. There is a need to look back to the ancient wisdom of our religious traditions to find ways to stop further degradation of environment on this planet earth.”
Ghulam Rasool Dehlvi, a classical Islamic scholar and English-Arabic writer, gave an Islamic perspective on “Caring for the Creation”. He commented, “Clearly, there is an inseparable relation between the environment and our soul.
“From the Qur’anic perspective, Dehlvi said, corruption on the earth is not confined to only political crimes, frauds, theft, rape, illegal banking or other prevalent malpractices. Deforestation, toxic waste, pesticides, and cutting so many trees on the earth are also grave corruption and, hence, brazen violation of the true Islamic universal values”, he said.
Mr. Prakash from Vidyajyoti College, New Delhi succinctly presented a Christian perspective on this issue. He said that each faith tradition has its own unique story of creation that affirms that this universe has been created by God for all living beings to live together in harmony with Nature. “While all faith traditions teach us to be grateful towards the bounties of nature that nourish and sustain us, modern science and technology seek to conquer and control it”, he said.
A number of Muslim, Christian and Hindu students and scholars participated in this inter-faith interaction, including students of Vidyajyoti College, a Catholic seminary, and an Islamic institute, the Jamia Hazrat Nizamuddin Aulia.