Latest M.C.A Crooks and Liars Years of demonizing IslamWe MUSLIMS .will make sure not even one vote for M.C.A

MCA'Years of demonizing Islam now seems about to pay off. ..We MUSLIMS .will make sure not even one vote for M.C.A

Dr Shamsul Samsuri Mokhtar, who is political secretary to the PAS president, said that Hadi was actually talking about the positive developments in PR parties’ willingness to discuss the issue, where they understood PAS’s “interpretation” of Islam.

“What needs to be pointed out is that the news report had given wrong picture of what was said during the PAS president’s speech on January 9.

“What was stressed by the PAS president was that PAS will continue to protect Islam as the official religion under the federal constitution, whereby any change has to be within the scope of the constitution, and is mindful of the position of Islam without jeopardising other faiths in the country,” said Shamsul in a statement.

According to the political secretary, the bulk of Hadi’s speech on January 9 had touched on PR’s “paradigm” shift in standing firm with PAS in line with what had been agreed on in PR’s Common Policy Framework (CPF).

“Therefore, what was reported in The Star is untrue and was taken completely out of context,” Shamsul said.

During the PR convention in Kepala Batas last month, DAP national chairman Karpal Singh expressed worry that Barisan Nasional (BN) would “sow discord” among PR leaders by exploiting the Islamic state issue, which has long been a point of contention between PAS and the DAP.

Karpal had pushed for a PR-level discussion on the issue, saying that he was “confident” that a consensus could be reached.

The DAP is against the idea of transforming Malaysia into an Islamic state but PAS has recently renewed its push for the concept, saying it will be implemented in stages should PR win federal power.

PAS has welcomed the idea of discussing the concept, but has also said that it needed more time to explain its stand on the matter.

The Arab world must see the attacks on Christians in Egypt and Iraq as a wake-up call [Reuters]

In the wake of the recent attack on Coptic Christians in Egypt, Nicolas Sarkozy, the French president, warned that Christians face a campaign of "religious cleansing in the Middle East". But, given Western governments' colonial history and double standards on human rights, Arab Christians would be better served by an end to destructive Western intervention in the region than by sympathetic statements.

This Western show of concern is not only hypocritical and damaging to social cohesion, but could serve to further ignite the growing wave of sectarianism sweeping the region. It was, after all, Western colonial powers that planted the seeds of the divisions that haunt the Arab world to this day and the US invasion and occupation of Iraq that unleashed the sectarian strife from which it is reeling.

As an Arab Christian, originally from Bethlehem, I am offended to hear Western leaders pretend to defend Arab Christians, while they either do nothing to stop or actively support Israeli violations of the human rights and dignity of the Palestinian people - Muslim and Christian alike.

The hate in our midst

But this is not to say that Arab societies do not also bear the blame for nurturing the bigotry and hate in our midst.

The attacks on Christian worshippers, first in Iraq and now in Egypt, should serve as a wake-up call for the governments and citizens of the Arab world.

The region's social cohesion has for some time been at risk of total implosion. Repression and economic disenfranchisement have bred extremism, particularly among the young - many of whom despair of a secure, let alone successful, future.

Most Arab governments, with complete Western support, backed Islamic fundamentalists with the aim of undercutting the secular wave of pan-Arab nationalism and leftist activism that engulfed the region during the 1950s, 1960s and part of the 1970s.

In turn, Western governments, with the total complicity of many Arab states, used Islamic groups to fight communism, funding groups that rallied to the battle against the Soviet occupation of Afghanistan as a religious war against communism. A wave of extremists who advocated a very narrow and distorted interpretation of Islam - devoid of the tolerance the ancient religion espouses - was unleashed.

The emergence of al-Qaeda, in part as an expression of anger towards Western interventionism, has also given a voice to prejudiced views of 'the other', including Arab and other Christians.

But the massacres in Iraq and Egypt reveal that the language of hate that has been pervading some Islamic websites and extremist groups has not been adequately countered and addressed by Muslim scholars and intellectuals.

Constituency of the oppressed

Islam is being manipulated by bigots and quasi-intellectuals who thrive on feeding hate to a constituency of young people frustrated by foreign domination and social injustice.

The carnage at the Alexandria church was carried out by a young man who saw Egyptian Christians as representatives of 'the other' - possibly blaming them for the social ills of Egyptian society. But this likely disenfranchised young Muslim wrought vengeance on people who most probably suffered equally from the country's prevailing social injustices.

There is, undeniably, a misconception that Christians in the Arab world are an extension of the West - a perspective that will only have been perpetuated by Western reactions to the latest attack.

The vast majority of Christians in the Arab world are Arabs and those of other ethnicities are an integral part of their countries, although it must be noted that southern Sudan is a more complicated case.

Even under the oppressive rule of Saddam Hussein, the late Iraqi president, Chaldeans were protected, not considered outsiders. In Jordan, Lebanon, Syria and Egypt, the Armenian minority enjoys the same rights as Muslim citizens.

But this also means that Arab Christians as well as Christians of other ethnicities suffer the same repression by Arab governments as their Muslim brethren. Establishing democratic institutions and ensuring full civil rights and participation for all would go a long way towards eradicating communal divisions.

But the attack in Alexandria must also bring attention to the recent history of discrimination against Egyptian Copts, such as government obstruction of the building of churches, which has added to their feelings of marginalisation. This must be acknowledged by both the state and Egyptian Muslims who have been in denial about the growing sense of resentment felt by their Christian compatriots.

Egyptian writer Hani Shukrallah has accused Egyptian society of practicing the same double standards it rightly accuses the West of employing, pointing to the hypocrisy of those who "rise up in fury over a decision to halt construction of a Muslim centre near Ground Zero in New York, but applaud the Egyptian police when they halt the construction of a staircase in a Coptic church in the Omranya district of Greater Cairo".

Growing mistrust

Sectarianism and prejudice is not confined to extremist or misguided Arab Muslims. Hostile views of Islam are also on the rise within some Arab Christian circles, some of which - either out of fear or to receive Western funding - act as though they are an extension of the West.

This growing mistrust is evident in some of the mushrooming Muslim and Christian satellite channels, which foment spiteful stereotypes and broadcast chauvinism to millions in the name of religion. Many of the Christian channels involved in deepening sectarianism are funded by Western donors. And while it is not clear who funds the Muslim channels, some governments have used radical Islamists to counter the Muslim Brotherhood - the dominant opposition force in many Arab states.

Arab governments are more likely to censor opposition media than bigoted channels that help to divert attention from the real social problems facing their people.

This creeping sectarianism can be found not only in relations between Christians and Muslims but also between Muslims. Colonialism has left Lebanon with a sectarian system that pits Shia and Sunni Muslims against each other as well as against Christians. The invasion of Iraq has left the country with a sectarian and ethnic conflict that has now been institutionalised in the form of sectarian power-sharing. Sudan is splitting over ethnic and religious divides.

The West is not honest, but we Arabs are equally as guilty. Sarkozy and other Western leaders can save us their speeches. The Western outcry over slaughtered Christians, while it is engaged in killing Arabs in Iraq and Muslims in Afghanistan, could only preclude a real introspective discussion about the Arab role in creating fragmented societies and it is time for us to face our own demons.

Lamis Andoni is an analyst and commentator on Middle Eastern and Palestinian affairs.

The views expressed in this article are the author's own and do not necessarily reflect Al Jazeera's editorial policy.

By Dr. M.I.H. Farooqi

Ijtihad means the modern interpretation/re-reading of Shariah in the light of Quran and Sunnah to suit the requirements of time and space. Ijtihad is an accepted concept in Islam and one cannot deny its legitimacy. In a fast changing world, recourse to ijtihad is a must. However, there is no need for Ijtihad as far as basic beliefs and Ibadats (Prayers) are concerned, but in other matters of changed life styles Ijtihad is a great necessity. It is particularly important in relation to the status of women, relations between different Muslim Sects, relations between Muslims and non-Muslims, the role of Muslims in non-Muslim societies, and Islamic economic theories.

Unfortunately in recent past, restrictions on the practice of Ijtihad were imposed both by religious establishments with vested interest and by repressive governments in Muslim countries opposed to democracy and freedom of inquiry. It has to be understood that freedom ofexpression is essential to the practice of Ijtihad through which reconciliation of Islam and modernity as well as reform of educational system can be successfully accomplished. We are in dire need of Ijtihad; if there were no Ijtihad, the number of Muslins who would behave according to their personal opinion or according to non religious norms would multiply in every generation. Many scholars from different disciplines have expressed the opinion that the loss of Ijtihad has been a central reason for the intellectual conservatism and stagnation in Muslim societies and, therefore, Ijtihad is a prerequisite for the survival of Islamic civilization in a modern world.

Shah Waliullah, an outstanding scholar-reformer and a thinker par excellence, of 18th century, emphasized the need for Ijtihad in order to provide economic and social justice to Muslims at large He highly decried closing its gates and criticized the contemporary Ulema for approving it.

Sir Syed Ahmad Khan, (1817-1898- India), reformer par excellence, decried Taqlid (unthinking imitation) and closing the doors of Ijtihad, which in his opinion was responsible for the decline of Islam. He gave a call that the Muslims could not progress without acquiring knowledge of modern sciences and technology. He asserted the simple truth that knowledge is not the exclusive preserve of any nation; it belongs to the whole mankind. Unfortunately he was dubbed a kafir (non-believer) by a section of Ulema. But Sir Syed Ahmed, in spite of all the calumny that was heaped on him, refused to be browbeaten. He maintained a valiant posture and succeeded in realizing the intellectual energy of Muslims and they started getting education of science. They rightly felt the need of Ijtihad. But, alas, powerful lobby of Ulema ‘overpowered them and opposed all attempts to move towards Ijtihad.

Allama Iqbal (1897 -1938-India), noted Islamic Scholar-Philosopher, considered Al-Ijtihad as “the principle of movement in the structure of Islam”. He desired to reconstruct Islamic law or Shariah according to the needs and requirements of modern times. Only religious obligations or ibaadat, he argued, were beyond the law of change since they constituted the rights of God. But mundane or worldly matters (muamalaat) relate to the rights of the people and are subject to change and modification.

Maulana Waris Mazhari (Islamic Scholar, India) – The tradition of Ijtihad has been largely lost and Islamic thought has fallen prey to stagnation and rigid taqlid or blind conformity to past precedent.

King Hussein (Jordan) – “When Ijtihad (the possibility of reconciling faith and present-day life) stopped a long time ago, that was the beginning of a very sad deterioration that has continued over the years and has opened the way to all sorts of movements and splits. We need to do whatever we can to repair that mistake.”

Kassim Ahmad (Scholar, U.S.) – Contemporary Ijtihad in Muslim society should be based on the universal principles. A way must be found quickly to release Muslim society from the clutches of hide-bound traditionalism that has weighed it down for so long.

Ben Badis (1889-1940-Algeria) called for the reactivation of Ijtihad to rouse the Muslim world from its intellectual lethargy and recreate the vigour and elan of the early Muslim community.

Radwan Masmoudi (Center for the Study of Islam and Democracy-Washington) – Science known as Ijtihad (or reasoning and interpretation) was developed by Muslim scholars in order to understand and apply the message of the Qur’an to varying societal needs and conditions… this the process of Ijtihad has enabled Muslims to be flexible and to learn from other cultures and civilizations. Islam teaches that no one owns the truth and that the true believer is always insearch of the truth and wisdom; wherever he finds them, he follows. This ongoingsearch for truth and for the overarching Islamic principle of justice has led Muslims and Muslim scholars to respect one another’s opinions. Until about 1500 CE, this process allowed Muslims and Muslim societies to continually adapt in the face of changing societal conditions and new advances in knowledge. Unfortunately, as Muslim civilization began to weaken about four centuries ago in the face of Western advances, Muslims began to adopt a more conservative stance in an attempt to preserve traditional values and institutions. As a result, many scholars became inclined to view innovation negatively….this was the beginning of the decline of Muslim civilization. Since then, Islamic law has become increasingly detached from reality and modernity. Old interpretations no longer provide suitable answers to the difficult questions facing the Muslim world.

Muqtedar Khan (Islamic Scholar, U.S.) – Today, the Islamic Ummah is in disarray. It has not only lost its past glory, but has also lost the capacity to comprehend the virtues and the causes of its past glory. It is in decline and unable to defend or take care of itself. After nearly 100 years of Islamic revivalism the best we have to show is the Taliban. I believe the singular reason for this state of affairs is the transformation of a people from processors of ideas to recyclers of ideas. On the moral and spiritual front we are trying to recycle the ideas of our forefathers and on the material front we are just consumers of Western ideas. The sooner we realize the absence of ideas and encourage, freedom of thought, creativity, and intellectual self-determination, the sooner will we recover some semblance of our past glory and fulfill our God given mandate of universal moral leadership.

Hasan Al-Turabi, (Islamic Thinker, Sudan), also stressed the need of Ijtihad for helping to move the Muslim Society along the rest of the societies of the world.

Tahir Mahmood (Legal authority-India) …ancient juristic wisdom has to be changed through Ijtihad to meet the contemporary demands.

Asghar Ali Engineer (Social Activist & Islamic Scholar, India) – Since Islam came into existence in a changing society, it emphasized the need for dynamism and the principle of Ijtihad.

Dr. Ibrahim B. Syed, President, Islamic Research Foundation, USA – “Only by the exchange of ideas through Ijtihad, it will be possible to safeguard the Muslim world from deterioration and empty westernization.”

Amin Madani (Islamic Scholar, Saudi Arabia) – “Giving every novelty a negative and static response is not an impediment to it; on the contrary it encourages its dissemination because everyone is filled with a desire for evolution. If the novelty is not examined in a practical, wise and flexible approach, the masses will avert negativity and adopt the novelty with all its implications on the premise that it is one of the requirements of evolution.”

Zia Gokalp (1876-1924 – Turkey) – The Social Shariah is continually changing in accordance with social evolution. The stagnation of the world of Islam is due to the failure of the Muslims to relate the ‘nass’ to the ‘urf’ by means of ijtihad. Islam is the only religion that exhorts change. In a modern state, the right to legislate and to administer directly belongs to the people. All provisions existing in our laws that are contrary to liberty, equality and justice and all traces of theocracy and clericalism should be completely eliminated.

Rashid Rida (1865-1935-Syria) – Islam as a religion is based on reason and the Islamic Shariah is founded on the basis of Ijtihad. Without Ijtihad, it is difficult to claim that Islam is an eternal religion. Therefore, if any person stands in the way of Ijtihad or tries to prevent it, he is really undermining the basis of Islam and its Shariah and destroying its distinctiveness from other religions. What a heinous crime is being committed, then, by these ignorant persons who call themselves the Ulema of Islam.

Center for the Study of Islam and Democracy, Washington- Resolution-2008– Islamic movements and reforms need a New Agenda: (1.) Democracy as a priority - defending human rights, accountability, rule of law, and fighting corruption and poverty. (2.) Ijtihad - Developing a modern interpretation of Islam and even of Shariah (the old interpretations are frankly frightening especially the way they have been implemented in some countries). (3.) Ijtihad - not only by religious leaders but also by secular leaders and scientists, scholars,.

U.S. Institute of Peace - Resolution (2004): - To reinterpret Islam for the twenty-first century, the practice of ijtihad (interpretation and reasoning based on the sacred texts) must be revived. Religious scholars effectively terminated the practice of Ijtihad five hundred years ago. But the principles of interpretation are well established and the need for contemporary interpretation is compelling. Muslim scholars and leaders in the United States and other Western societies have particular opportunities as well as a responsibility to lead a revival of ijtihad. Muslim scholars in the West have the freedom to think creatively while still being faithful to the texts, and their new interpretations could stimulate new thinking among the more traditional religious establishments in Muslim countries (Radwan Website).

In view of the above-mentioned opinions and facts, the Members of Sir Syed Scientific Society, Lucknow, feel that the door of Ijtihad (re-interpretation) should be kept open as permitted by the Qur’an and Sunnah. Restrictions and opposition of Ijtihad are practised by vested interest of religious establishments and by repressive governments in Muslim countries. Democracy and freedom of inquiry and expression are essential to the practice of Ijtihad and to the successful reconciliation of Islam and modernity. Reform of Muslim educational systems is also essential.

In this regard it may be suggested that Muslim legal experts like Law Professors, retired Judges, senior advocates, Ulema of well-known Islamic Centres and learned persons of modern knowledge form a Committee for Ijtihad in each country including India and take up the work of interpreting or amending the Shariah according to the changing times. Interpretation of the Shari’a (Ijtihad) should not be confined to legal scholars but should be open to those with creative imagination. Necessary changes in the Shariah have to be made to protect human rights in the present day troubled and vastly changed society as already done in several Muslims countries like Pakistan, Malaysia, Turkey, Iran, Egypt, Bangladesh, Jordan, Tunisia etc.

It is important to note that Allama Iqbal had issued more or less similar appeal in 1932 which reads as: “I would recommend that an assembly of the religious scholars (Ulema) be constituted, in which those Muslim lawyers be included who have studied the modern principle of law, so that in the light of the current situation, the Islamic Law (shariah) is protected and further expanded.”(The Article is one of the Chapters of recently published Book entitled “MUSLIM SOCIETIES - RISE and FALL authored by Dr. MIH Farooqi & PREFACE by Saiyid Hamid, Chancellor, Hamdard University, New Delhi) ---------- Dr. Farooqi is also the author of PLANTS OF QURAN & MEDICINAL PLANTS IN THE TRADITIONS OF PROPHET (Prophetic Medicine) ---- For Favour of Publication

Typical Example of Ijtihad

Imam Muhammad Ibn Idris al-Shafi’i, one of the founders of Islamic jurisprudence, gave a certain legal opinion in Baghdad. One year later he moved to Cairo, and in response to the same question he gave a very different opinion. Someone questioned him, “Oh Imam, last year in Baghdad you gave a different answer,” and he replied, “That was in Baghdad and this is in Cairo. That was last year and this is now.”

[Dr. Mohd. Iqtedar Husain Farooqi is Retd. Scientist, NBRI, & Secretary, Sir Syed Scientific Society, Lucknow. He can be contacted at mihfarooqi@gmail.com 0r Tel.: +91522-2610683, Mobile: +919839901066]