Muslim Woman

You buy a parrot with the purpose of bringing him up. You carefully put the bird in a cage, so that he may not be taken away by a cat. Then you provide him food and water to promote the growth of his body. You also take pains to teach him mimicry and take care that he learns to imitate some good words. In Arabic language this whole programmed is called Rabubiyyat, which means to provide nourishment, physical as well as mental. The one Who does so is called Rabb - Nourisher. In Quran the word Rabb come for Allah Almighty because He has created means for the nourishment of human body and has also created the faculty of learning in man. But in spite of all that, you know that there are so many people in the world who do not get enough food to appease their appetite, nor enough clothes to cover their bodies, nor do they own houses to live in, nor have they got enough means to get themselves treated during illness and nor have they any arrangement for the education of their children. In other words, they have not got enough means either for their own nourishment or for the physical and mental development of their children. Why it so happen, inspite of the fact that Allah Almighty has provided enough means for the maintenance of human beings? This is because the proper arrangement do not exist. 

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In a society where purity is demanded of women only and men are exempted, it is useless to talk about women's rights and privileges or responsibilities which are the attributes of the equality demanded by the Quran. According to the Quran the purity of body and soul which is the hallmark of humans has equally demanded from both men and women. If keeping herself chaste is the responsibility of the woman then she has the right to demand this from the men as well. Just as it is incumbent on the woman to keep herself chaste (24:31), it has also been made obligatory for men to keep themselves chaste (24:30). In fact men have been addressed first and women afterwards.

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Congregations of Salaat (muslims prayer) are not merely for the sake of its reminding, these also encompass the mutual consultation for the solutions of the matters of the Ummah (muslim nation). In fact, as mentioned earlier these are the gatherings of the “consultative council” of the Islamic Government. It is stated in Quran, chapter (surah) “Shura” the characteristics of Momineen (believers) are described as they are the people who respond to the call and come forward to establish the Nizam-e-Rabubiyyat (system of nourishment). They obey Allah Almighty (God) Laws and remain within the bounds of Nizam-us-Salaat (the system of Islam), which teaches them to decide their affairs through mutual consultations and according to Islamic Laws (Quran). Furthermore their doors of coffers always remain open for the nourishment of other (needy) human beings, most of whatever means of sustenance which they have been provided with. (In effect, they retain for themselves only what is necessary for their own survival) (42/38)

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As every Muslim knows or should know that Iman (firm belief) is the foremost and essential requirement of Islam. Without proper Iman, one cannot become a Muslim even if anyone born in a Muslim family. In fact,Iman is something which has to be self consciously acquired in order to become a Muslim, which constantly maintained in order to remain a Muslim and also continually reinforced and fortified in order to begin the next life as a Muslim. Therefore,Iman is something which should not be taken for granted, but unfortunately many of us has taken it for granted. Now, If Iman (belief) has a significance that it is the purpose of life here and a saviour in the hereafter, then it becomes necessary for each of us to find out what Iman really is.It is not right to say that I am a Muslim and therefore I have Iman because I was born in a Muslim family. What is Iman and what is its definition in the context of Islam? This is a fundamental question concerning Muslims and Islam. But one thing is quite clear: A definition of Iman which contradicts any Quranic principle cannot be accepted as Iman in Islam, no matter where and whom so ever it may have come from. After this preamble,let us explore first of all the meaning of the arabic word Iman and its definition given in the Quran by Allah Almighty.

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It is necessary that we Muslims face up to the reality that the Islam that we profess, practise and preach today is not working. And has not worked for a long time. This is true both for our communal life as societies, and our personal lives as individuals. In Muslim countries and communities around the world there is no shortage of mosques and preachers; prayer and fasting are common, millions perform the Hajj every year. Yet most of these societies are rife with corruption and injustice; poverty and illiteracy prevail; sickness and malnutrition are common. It is not just a question of resources; those Muslim countries that are lucky enough to have oil or other natural resources may have avoided some of these problems but face other serious ones (which are also common throughout the Muslim world) : lack of individual freedom and human rights; deep economic and social class divisions; materialism and consumerism; the lower status of women; the alienation of youth, etc.

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Contrary to the teachings of the Quran which prohibits any division of Muslims into sects, they have been subject to division and disintegration for the last few centuries, which is a result of this as a natural consequence of predecessor worship. Difference of opinion does occur among human beings and did occur even amongst the companions of the Messenger but they did not allow themselves to be divided into sects. But since the start of ancestral worship, the followers of particular Imams took their respective Imams to be infallible and assumed that the truth lay they said in matters of life.  In other words all the others, besides them (the Imams) said was mere falsehood.  This divided the Muslims among themselves and every sect became content with what the Imams gave them. From then onwards each sect struggled hard to prove that they themselves were right and others were wrong. They became devoid of tolerance and also of self effort to find out what was right and what was wrong. Thus they were not prepared to hear a word against their own particular belief not because they had good reason to do so but because anything going against the belief of their ancestors was impossible for them to tolerate. The differences between the sects are not necessarily on basic issues; even the differences on petty things have separated them from each other. The curious aspect of this situation lies in the fact that the laws of Fiqa are now the vestigial remnants of the Muslim rules from the past.  Not a single Muslim or Islamic State based on Islamic principles which exist today but the differences based on the Fiqa laws continue to exist.  A lot of energy is being wasted to keep up differences, in a same way least effort is being made to revive the Islamic state.

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Contrary to the teachings of the Quran which prohibits any division of Muslims into sects, they have been subject to division and disintegration for the last few centuries, which is a result of this as a natural consequence of predecessor worship. Difference of opinion does occur among human beings and did occur even amongst the companions of the Messenger but they did not allow themselves to be divided into sects. But since the start of ancestral worship, the followers of particular Imams took their respective Imams to be infallible and assumed that the truth lay they said in matters of life.  In other words all the others, besides them (the Imams) said was mere falsehood.  This divided the Muslims among themselves and every sect became content with what the Imams gave them. From then onwards each sect struggled hard to prove that they themselves were right and others were wrong. They became devoid of tolerance and also of self effort to find out what was right and what was wrong. Thus they were not prepared to hear a word against their own particular belief not because they had good reason to do so but because anything going against the belief of their ancestors was impossible for them to tolerate. The differences between the sects are not necessarily on basic issues; even the differences on petty things have separated them from each other. The curious aspect of this situation lies in the fact that the laws of Fiqa are now the vestigial remnants of the Muslim rules from the past.  Not a single Muslim or Islamic State based on Islamic principles which exist today but the differences based on the Fiqa laws continue to exist.  A lot of energy is being wasted to keep up differences, in a same way least effort is being made to revive the Islamic state.

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In a community of men born and brought up in historical traditions and institutions with particular beliefs and attitudes towards treating their women. They are “Muslims” for no other reason than that for generations they have been called by that name. In other words, their birth and environment alone entitles them to be described as such irrespective of their choice and understand of the term. Above all, as pointed out earlier he term does not necessarily have any link with the Quran. The behavior of a conventional “Muslim” may only accidentally conform to or belief the Quran, just as much as the behavior of a Hindu and a Christian, a capitalist and a communist. In general, the attitude of men towards women is not above criticism. The subjugation of women in some form or the other has been a universal evil.

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Many individuals come together to make a community. An Islamic life is to live as a community. To stay dispersed and to pursue ones own advantages and self interest is not the life of the Muslim, who has submitted to God. The question now arises that how can different individuals become one single community? How can separate Muslims be woven into the single fabric of an Islamic community?

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