Dear visitor Assalamo alaikum wa rahmatullahi wa barakatuhu.

Once again the blessed month of Rabi ul Awwal is upon us and the 12th of this month, the date when Allah’s greatest gift to his entire creation graced us with his presence, is also upon us. I would like to take the opportunity to wish Muslims all over the world Milad Mubarak. May Allah shower his blessings upon his beloved messenger and grant us salvation through him.

Ameen

Pir Muhammad Karam Shah was a famous saint of Chishtia order, a learned theologian, a commentator of the Holy Qur'an, a biographer of the Holy Prophet (Peace be upon him), a jurist, an educationist and justice of the Supreme Court of Pakistan. His family was honoured in the Punjab province due to knowledge and piety. His grandfather Pir Amir Shah known as Amir-us-Salikeen was famous chishti saint. His father Pir Hafiz Muhammad Shah Ghazi was also a sufi who took an active part in Pakistan Movement and in jehad for liberation of Kashmir. He was prisoned to jail by Khizar Government of the Punjab due to his active role in civil disobedience movement against him. The forefathers of Pir Sahib include famous Suhrawardy saints like Hazrat Shaykh-ul-islam Sadr-ud-Din Arif and Hazrat Ghaus Bahauddin Zakariyya of Multan.

Muhammad Karam Shah was born on Ist July 1918 A.D./Ramadan 21, 1336 A.H. in famous town Bhera (Distt. Sargodha) which was attacked by Mughal emperor Zahir-ud-Din Babur and was mentioned by him in his memoir. A beautiful mosque was built by Sher Shah Suri in this town. After study of the Holy Qur'an, he was admitted in Mohammadia Ghausia Primary School in 1925 established by his father. Later on, he got admission in Government High School Bhera and did his matriculation in 1936. He learnt Persian and Arabic grammar from Maulana Muhammad Oasim Balakoti and Maulana Abdul Hameed. He also studied lslamic learning from Maulana Muhammad Din Budhwi and Maulana Ghulam Mahmood of Piplan (Mianwali). In 1941, he got admission in Oriental College Lahore and passed examination of Fazal-e-Arabi. Here he had the honour to be the student of famous teachers of Arabic language like Shaykh Muhammad Arabi, Rasul Khan and Maulana Nur-ul-Haq.

On the advice of Shaykh-ul-Islam Khawaja Qamar-ud-Din Siyalwi, he reached Muradabad (now in India) in 1942 for the study of Hadith from Sayyed Muhammad Naeem-ud-Din Muradabadi who has written commentary "Khaza'inul- Irfan" on the Urdu translation of the Holy Oura'an "Kanzul-lman written by Maulana Shah Ahmad Raza Khan Barailwi. Though Maulana Sadr-ul-Afazal Muradabadi was busy in the struggle for Pakistan wholeheartedly but he spared time to teach hadith to Pir Muhammad Karam Shah who completed Daurah-e-Hadith in 1943 and got Dastar-e-Fazilat by Hazrat Diwan Sahib All-e-Rasul Sayyed Ajmiri. On this occasion Maulana Muradabadi said, "I am satisfied today that 1 had conveyed the trust of religious knowledge and Hadith to the most suitable person"

He passed B.A. examination from.the Punjab University in 1945 and then proceeded to Egypt for higher education in 1951 where he got admission in al Azhar University. He got M.A. Honours in Islamic Law securing 2nd position in the University. He started M.Phil in the same University. He undertook research for the thesis entitled "al-Hadud fi'l-Islam" under the supervision of Dr. Ayub Ali who belonged to East Pakistan for the degree of M.Phil but he could not submit this thesis due to the illness of his father and returned to his homeland in 1954. He had very friendly relation with his teachers like Muhammad Mustafa Shalbi, Muhammad Abu Zuhrah and Ahmad Zaki who granted him appraisal certificates on his departure.

Pir Sahib was disciple (murid) of Khawaja Oamar-ud-Din Siyalwi under whose guidance he completed spiritual training. He was granted Khilafat in Chishtia order by Khawaja Siyalwi and his father. He became Sajadahnashin of Darbar Pir Amir Shah after the demise of his father in 1957. Thousands of people took oath (bayt) at his hand and repented of sinful life. He bestowed Khilafat to seven personalities including his eldest son Sababzada Amin-ul-Hasanat Shah and an Arab of Madinah Tayyabah.

This great Sufi was not a traditional Pir and Sajadahnashin but a great scholar of Islam. He is the author of many books. He wrote on Qur'an, Hadith, and Sirah. He completed his first book "Sunnat Khayr-al-Anam" while he was the student of al-Azhar University. In this book, he refuted Ghulam Ahmad Pervaiz's views regarding Prophetic traditions. Being a pupil of Sadr-ul-Afazal, he pondered over the Our'anic verses and completed his famous exegesis of the Holy Qur'an entitled "Zia-ul-Qur'an" in Urdu language in five volumes in 19 years. His Urdu translation "Jamal-ul-Qur'an" has also been separately published. He wrote detailed biography of the Holy Prophet (Peace be upon him) entitled "Zia-un-Nabi" in seven volumes. -His lectures and articles have been published under the title "Maqalat Zia-ul-Ummat' in two volumes and speeches delivered by him to the prisoners of Sargodha jail have been published by Gul Muharnmad Faizi in "Abr-e-Karam" He also translated Waza'if of Silsilah Chishtia and Dala'il al-Khayrat into Urdu language. He started a monthly journal "Zia-e-Haram" in 1970 and remained Editor-in-Chief of this journal for about 28 years. The editorial was written by himself under the title "Sirr-e-Dilbaran" that was specially admired by its readers.

Pir Sahib was also an educationist and a very kind teacher. He re-organized "Dar-ul-ulum Muhammadia Ghausia" established by his father in Bhera. He brought revolutionary changes in the syllabi of religious education. He thought it necessary to give modern education alongwith religious education. A beautiful building of main campus was erected near the Khanqah Amir-us-Salikeen. Afterward al-Qamar Campus was built which is beautifully designed. The degree granted by this institution is equivallent to M.A. (Arabic & Islamic studies). This institution possesses a unique position among the religious institutions of the country. A number of alumni of Darul 'Ulum Muhammadia Ghausia are serving the nation as lecturers/Professors (Arabic and Islamic Studies) in government as well as private institutions. A number of religious scholars are working as Khatib in Auqaf and Pak Forces after completing their education from such a prestigious institution. The services rendered by this institution have been acknowledged by Islamic scholars. A thesis has been presented in Islamic Studies Department, University of the Punjab Lahore, for the Degree of MA. (Islamic Studies) regarding Darul 'Ulum Muhammadia Ghausia and another thesis about Pir Sahib for M.A. (Arabic) degree.

He belonged to such Ulama and Saints who worked for the independence of Pakistan. His teacher of Hadith Mauiana Naeem-ud-Din Muradabadi and his Murshid Khawaja Qamar-ud-Din were supporters of Pakistan movement. He himself canvassed for the Pakistan Muslim League in the election of 1946. He had great respect for Quaid-e-Azarn Muhammad Ali Jinnah and Allama Dr. Muhammad lqbal. He had preserved a number of Urdu and Persian verses of Dr. lqbal in his memory along with many Arabic and Persian Verses of famous poets which he had quoted in his writings.

Pir Sahib also took an active part in the politics of the country. He joined jamiat Ulama-e-Pakistan and remained senior vice-president of this party. He criticized openly what was un-islamic in his opinion. He vehemently refuted all man- made systems of Government. He criticized late premier Zulfiqar Ali Bhutto due to his socialistic ideas. He took an active role in Tehrik Khatm-e-Nabuwwat in 1974 and stressed the Government in the editorials of Zia-e-Haram that Qadianis should be declared as non-Muslims. Pir Sahib participated in Tehreek Nizam-e-Mustafa in 1977. He was imprisoned by Bhutto Government and was released on imposition of martial law by General Muhammad Zia-ul-Haq. He asked General Zia for the lslamization of all institutions of the country who had great respect of this saint and scholar.

When General Zia-ul-Haq established Federal Shadat Court, Pir Muhammad Karam Shah sworn in as justice of this court being an expert of Islamic law in June 1981. He was elevated to Shariat Bench of the Supreme Court of Pakistan. He worked with famous judges of the apex court including Justice Zullah, Nasim Hasan Shah and M. Rafiq Tarar (Ex-President of Pakistan). He wrote some historic decisions during his career. He remained justice of the Supreme Court of Pakistan till his demise.

He was a member of the advisory board of Darul Mal Al-Islami which was working for Islamic banking. Once there was controversy on an issue among the members. All members presented their papers but the issue could not be resolved. There was consensus among the members to accept the opinion of Pir Sahib. He also rendered services as member of Royat-i-Hilal committee and also remained Chairman of this committee.

He fell ill seriously in January 1998 and remained under treatment in lslamabad Complex from Jan 11 to April 7, 1998. As he had completed his mission, therefore he was satisfied with his achievements. He left this world on Dhu'l Hajjah 9, 1418 April 7, 1998. His funeral prayer was led by Khawaja Harneed-ud-Din Siyalwi and his body was buried in the tomb of Amir-us-Salikeen at Bhera.

Allah Grant the Shaykh a place in Jannah-tul-Firdaus . (Ameen).

Surat al-Kawthar[1]

From Tafsir Diya al-Qur’an by Diya al-Ummah, Ash-Shaykh, Pir, Muhammad Karam Shah rahmatu’Llahi ta‘ala ‘alayhi

English Rendering: Tahir Mahmood Kiani

إِنَّآ أَعۡطَيۡنَـٰكَ ٱلۡكَوۡثَرَ (١) فَصَلِّ لِرَبِّكَ وَٱنۡحَرۡ (٢) إِنَّ شَانِئَكَ هُوَ ٱلۡأَبۡتَرُ (٣)

 

 

INRODUCTION

Name

The name of this noble chapter is ‘al-Kawthar’, which is mentioned within its first verse.

This chapter comprises of one unit[2] and three verses. It consists of ten words and forty letters.

 

Revelation

‘Allamah Jalaluddin as-Suyuti rahmatu’Llahi ta‘ala ‘alayhi[3] cites two statements regarding the revelation of this chapter:

 

1. One is that of Sayyiduna Anas radiy Allahu ta‘ala ‘anhu[4], who says that this chapter was revealed [when the Beloved Messenger Muhammad sall Allahu ta‘ala ‘alayhi wa-sallam[5] was resident] in the noble city of Madinah. The gist of his narration is ‘We were in the company of the Prophet sall Allahu ta‘ala ‘alayhi wa-sallam when he [sall Allahu ta‘ala ‘alayhi wa-sallam] was, all of a sudden, overcome with revelation, and the head of the Prophet sall Allahu ta‘ala ‘alayhi wa-sallam bowed forwards. A short while later, he [sall Allahu ta‘ala ‘alayhi wa-sallam] raised his head, smiling. People inquired the reason for his smile and he [sall Allahu ta‘ala ‘alayhi wa-sallam] replied, ‘Allah ta‘ala has revealed this chapter to me…’ and he recited the chapter of al-Kawthar.’[6]

 

2. On the other hand, Ibn Mardawiyyah relates the statement of Sayyiduna Ibn ‘Abbas, Sayyiduna ‘Abdullah ibn Zubayr and Sayyidah ‘A’ishah radiy Allahu ta‘ala ‘anhum that this chapter was revealed [when the Beloved Messenger Muhammad sall Allahu ta‘ala ‘alayhi wa-sallam was resident] in the holy city of Makkah.

 

The statements of these [latter] Senior Companions [radiy Allahu ta‘ala ‘anhum] shall be preferred over the statement of that of Sayyiduna Anas [radiy Allahu ta‘ala ‘anhu], that this chapter was revealed in Makkah, and is therefore a Makki [chapter.] The reason behind the report by the latter [, Sayyiduna Anas radiy Allahu ta‘ala ‘anhu,] may be explained thus, that many chapters are such that have been revealed many times over. It could be that this chapter may have been revealed a second instance at this gathering behind particular wisdom, and this is corroborated by another narration of Sayyiduna Anas [radiy Allahu ta‘ala ‘anhu], reported by Imam Muslim, Tirmidhi and other muhaddiths[7].

 

The Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] said:

‘When I entered Paradise on the Night of the Ascension[8], I saw therein a river - tents of pearls were fixed on either of its banks. When I paddled my hand in its water, the aroma of pure musk began emanating from it. I inquired [Sayyiduna] Jibra’il [‘alayhi ’s-salam] regarding [that aroma] and he replied:

‘hadha al-kawthar alladhi a‘taka-hu Allah ’

‘This is the River al-Kawthar, which Allah ta‘ala has bestowed upon you.’’

 

The Ascension[9] took place in Makkah, and the tidings of being bestowed with al-Kawthar were given in that very night, and so the disclosure of this bestowment must also have been made in Makkah.

 

Moreover, [Imam] al-Suyuti [rahmatu’Llahi ta‘ala ‘alayhi] writes:

‘al-mash’hur bayna ahl at-tafsir wa ’l-maghazi anna hadhihi ’s-surah makkiyyah’ (Tafsir ad-Durr al-Manthur)

‘It is common knowledge among the exegetes [of the Noble Qur’an] and analysts that this chapter is Makki[10].’

 

Furthermore, the expression of this chapter resembles very much that of [other] Makki chapters.

 

Historical Background

Mother of the Believers[11] Sayyidah Khadijah [radiy Allahu ta‘ala ‘anha] gave birth to four daughters and two sons of the Prophet aall Allahu ta‘ala ‘alayhi wa-sallam. One son was named Qasim and the other ‘Abdullah, known appellatively as Tayyib and Tahir, respectively.

 

Prior to the announcement of his prophethood, the people of Makkah held the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] in high esteem. They were expecting something noble from him. They were so impressed by the conduct and character of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] that they would call him [with the noble titles of] ‘as-Sadiq’[12] and ‘al-Amin’[13].

 

When the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] stood atop the Mount Safa and invited all to ‘qulu la ilaha illa’Llahu, tuflihu (Say, ‘There is no god but Allah, and you shall prosper)’ their countenances changed [dramatically]. Their hearts were overwhelmed with passions of hate, contempt and enmity. They would be irritated with everything associated with the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] and everything that would be a cause of sorrow to the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], it would be a cause of pleasure to them. Thus, when both the sons of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] passed away, in succession, in their infancy, the people of Makkah were not saddened to the slightest. In fact, they expressed satisfaction and pleasure. The dire threat which they were anticipating against their beliefs, culture and civilisation was, to some extent, reduced. They began to console themselves by saying that because the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] has no male heir to continue a succession, the death of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] would also be the end of his religion.

 

Abtar: One who has no son is known as abtar [in the Arabic language].

 

The insolent people from the [tribe of] Quraysh would use this very word against the Beloved [Messenger] of Allah [sall Allahu ta‘ala ‘alayhi wa-sallam]. Abu Lahab was though an uncle of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], but his grudge and hostility against the latter was such that upon the death of the second son of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], his happiness knew no bounds. He ran to the [other] polytheists and broke these uplifting glad tidings to them, ‘batira muhammad al-laylah (Tonight, Muhammad has been severed [of progeny]).’

‘As ibn Wa’il would say [as a taunt]:

‘inna muhammadan abtaru, la ibna la-hu yaqumu maqama-hu ba‘da-hu, fa-idha mata inqata‘a dhikra-hu, wa istarhamtum min-hu

(Indeed, Muhammad is severed [of male posterity]; he has no son who would succeed him after him. When he dies, his mention will no longer be and you shall then be relieved of him).’

 

When heart-wrenching episodes such as these exceeded their limits, and the strength of his [sall Allahu ta‘ala ‘alayhi wa-sallam] tolerance began to dwindle by their taunting and reproaching, Allah, the Most Generous, revealed this blessed chapter to His Beloved Bondsman and Holy Messenger [sall Allahu ta‘ala ‘alayhi wa-sallam], which [, in itself,] explains, in an extremely brief and yet exceedingly impressive manner, the blissful news of limitless and uncountable bounties and blessings, over which Allah ta‘ala had rendered His Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam] a master, an explanation of which is to follow.

 

He [subhana-Hu wa-ta‘ala] declares [, to the disbelievers,] ‘Do you believe that his [sall Allahu ta‘ala ‘alayhi wa-sallam] mention shall be wiped out, that his name and legacy shall remain no more? Hark! Hark! This is absurd.

- The grace-emitting spring of My Beloved Messenger [sall Allahu ta‘ala ‘alayhi wa-sallam] shall flow forth forever and the world shall satiate itself thereby,

- the pious shall continuously offer their florid garlands of devotion and love in his [sall Allahu ta‘ala ‘alayhi wa-sallam] beauteous court ,

- those of fervour and zeal shall continue to disseminate the universal gathering with his [sall Allahu ta‘ala ‘alayhi wa-sallam] remembrance,

- the spiritually exhilarating intonations of ‘peace and blessings [be upon him]’ shall, ad finitum, herald the glad tidings of the Spring [of spiritual bliss],

- so long as the banner of My Grandeur continues to fly over the terrestrial and the empyrean, the remembrance of My Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam] shall persist, and the lamp which I, Myself, have kindled, it shall continue to emit its light despite the fierce and violent tempests.

 

The heart of whom is an abode to enmity against my Beloved Prophet [Sall Allahu ta‘ala ‘alayhi wa-sallam] - may he perish! may the name and legacy of that individual be wiped out! may he be severed from the root!’

 

The fourteen-century-old history of Islam confirms and acknowledges this statement of Allah [subbhna-Hu wa-ta‘ala] and this shall always continue likewise! In fact, those people [of Makkah] experienced it themselves, when only a few years later, they became his [sall Allahu ta‘ala ‘alayhi wa-sallam] servants and disciples, on their own accord.

 

That chaste and pure individual, who emigrated from Makkah one dark night, in the state of poverty and helplessness, the colleague of whom was none, other than Sayyiduna Abu Bakr as-Siddiq [radiy Allahu ta‘ala ‘anhu], he headed [back] in the direction of Makkah, a number of years later, with an army of ten thousand, and Makkah opened up its once-closed gates in his [sall Allahu ta‘ala ‘alayhi wa-sallam] reception, and all the leaders of the Quraysh [of Makkah], heads bowed, presented themselves at his [sall Allahu ta‘ala ‘alayhi wa-sallam] court.

 

One other point of interest to remember here: In the Glorious Qur’an, wherever the lofty status of the Beloved Prophet, who is the Mercy to all the Worlds [sall Allahu ta‘ala ‘alayhi wa-sallam], has been mentioned, there is a note of commonality – and that is, that Allah ta‘ala has firstly mentioned Himself, and thereafter, He states the glory of His Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam]. For example:

‘subhana ’lladhi asra bi ‘abdi-Hi laylan…’[14]

(Pure [and Glorified] is He Who took His Bondsman by night…)

 

‘wa ma arsalna-ka illa rahmata ’lli ’l-‘alamin’[15]

(And We have not sent you [O’ Muhammad sall Allahu ta‘ala ‘alayhi wa-sallam] but a mercy to all the worlds.)

 

Likewise, here also [we find]:

‘inna a‘tayna-ka ’l-kawthar’[16]

(Surely, We have bestowed upon you [sall Allahu ta‘ala ‘alayhi wa-sallam] al-kawthar)

 

What is the logic behind this?

As far as my humble understanding is concerned, I see two reasons behind this:

1. One of them is so that, after observing the incomprehensible splendours of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], people do not take him [sall Allahu ta‘ala ‘alayhi wa-sallam] as God, therefore, He [subhana-Hu wa-ta‘ala] declares that these splendours are not his [Sall Allahu ta‘ala ‘alayhi wa-sallam] own, and that it is I, the Lord of the Earth and the Heavens, Who has conferred them to him [sall Allahu ta‘ala ‘alayhi wa-sallam],

2. The second wisdom is so that no imprudent individual would deny the splendours of the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam], because it is Allah ta‘ala Who has bestowed them to him [sall Allahu ta‘ala ‘alayhi wa-sallam], Who is Omniscient, All-Wise and All-Powerful.

 

Whoever denies the splendours of the Messengers [‘alayhim al-salam ], he, in reality, is denying the power and wisdom, the attributes of benevolence and philanthropy of Allah ta‘ala.

 

al-hamdu li ’Llahi ’lladhi a‘ta nabiyya-na min al-mawahib as-sunniyyah ma la tuhsa, wa’l-mahamid al-jalilah ma la tu‘add

(All praise is to Allah Who has bestowed our Prophet with innumerable wonderful talents that cannot be numbered, and with magnificent encomiums that cannot be calculated.)

 

 

 

 

Œ The commendation yet continues, which had begun from the Chapter of ad-Duha (the Glorious Morning Light)[17], of the wonderful attributes and splendours of the Prophet, the Mercy for all the Worlds sall Allahu ta‘ala ‘alayhi wa ali-hi wa-sallam.

Allah ta‘ala has mentioned, under various headings in the chapters in between, those bounties and favours which He [subhana-Hu wa-ta‘ala] bestowed to either His Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam], or by virtue of [His Beloved sall Allahu ta‘ala ‘alayhi wa-sallam], to the followers of His Beloved Prophet Muhammad [sall Allahu ta‘ala ‘alayhi wa-sallam]. In this chapter, He [subhana-Hu wa-ta‘ala ] has synopsised all those captions in just one word of ‘al-Kawthar’,

- so that the divine verity-seeing Eye may incessantly gaze upon each individual wonder of Muhammadan beauty and inebriate itself,

it may remain lost in the grace and allurements of that embodiment of exquisite and elegance,

the heart may continuously sacrifice itself to the benevolences of that perpetual beauty.

- Each and every expression of His [sall Allahu ta‘ala ‘alayhi wa-sallam] is enlivening,

each and every style of His [sall Allahu ta‘ala ‘alayhi wa-sallam] is exhilarating.

- When Divine Articulation describes the prestige of its Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam], it begins to adopt a unique format. He [subhana-Hu wa-ta‘ala] says:

 

‘inna …’[18]

(Surely, We have…)

 

The plural pronoun [‘We’] has been used. The wording of plurality occasionally denotes profusion and amount, and it sometimes appears as an expression of greatness and status[19]. Here, the objective is the latter, which means,

‘We - Who are the Creators of and Masters of the earth and sky,

We - Who are the Embellishers and Illuminators of the universal ceremony,

We - the vast mat of munificence and philanthropy of Whom is forever laid spread, and is for all an open invitation.

O’ Beloved [sall Allahu ta‘ala ‘alayhi wa-sallam]!

We have bestowed ‘al-Kawthar’ upon you. Whatsoever We may wish to give, none can prevent that, and whatsoever We have given, none can seize that.’

 

In the stead of the word ‘atayna’[20], the word ‘a‘tayna’[21] is stated here. The conceptual difference in both words is manifest. Upon researching the literal meaning of the word ‘a‘ta ’[22], Ibn Manzur writes:

‘al-i‘ta’u wa’l-mu‘atatu jami‘an: al-munawalah

wa qad a‘ta-hu ’sh-shay’a, wa atawtu ’ah-shay’a: tanawalat-hu bi ’l-yad ’

 

meaning, to hand over a thing to another with one’s own hand. (Lisan al-‘Arab)

According to this research, the connotation of the verse is thus, ‘We have, with Our Divine Hand, handed over ‘al-Kawthar’ to you, We have rendered you a master over it.’

 

‘Allamah Nayshapuri [rahmatu’Llahi ta‘ala ‘alayhi], states in his exegesis [of the Holy Qur’an] that there are various [positive] exaggerations in this verse:

‘min-ha at-tasdir bi-anna, wa min-ha al-jam‘u ’l-mufidu li’t-ta‘zim, wa min-ha lafz al-i‘ta’ duna al-ita’ – wa fi al-i‘ta’ dalilu ’t-tamlik duna al-ita’, wa min-ha sighat al-madi ad-dallatu ‘ala at-tahqiq’

This verse commences with the word ‘inna ’, which denotes intensification. Thereafter, the pronoun of plurality has been used, which denotes reverence. Moreover, the word [from the infinitive] ‘i‘ta’ ’[23]has been mentioned, not ‘ita’ ’[24]- proprietorship is found in the word ‘i‘ta’’ whereas this meaning is not to be found in [the latter] ‘ita’ ’. Furthermore, the wording for the past tense has been used here, which indicates ascertainment, meaning, that this has already taken place.

 

‘Allamah Alusi [rahmatu’Llahi ta‘ala ‘alayhi] writes:

‘wa fi isnad al-i‘ta’i ilayhi duna al-ita’i isharatun ila anna dhalika ita’un ‘ala jihat at-tamlik ’

Here, the ascription of ‘i‘ta’ is towards the nominative pronoun, rather than of the word ‘ita’ ’. This indicates the fact that Allah ta‘ala has rendered the Prophet [sall Allahu ta‘ala ‘alayhi wa-sallam] the master of ‘al-Kawthar’. What magnificence of generosity and munificence of the Bestower [subhana-Hu wa-ta‘ala], and what high and lofty status of the recipient [sall Allahu ta‘ala ‘alayhi wa-sallam].

 

Now, an attempt to comprehend the meaning of ‘al-Kawthar’ will show you the amount of the oceans of excellences and exquisites that have been contained therein:

 

1. ‘Allamah [Mahmud] al-Alusi [rahmatu’Llahi ta‘ala ‘alayhi]states:

‘al-kawthar: huwa faw‘alun min al-kathrah, sighatun mubalaghatun: ash-shay’ al-kathir kathrat al-mufratah ’

‘al-Kawthar’ is derived from ‘al-kathrah’, upon the measure of ‘faw‘al’, which itself is a noun of exaggeration. It means, ‘the abundance of a thing in such that such copiousness cannot be comprehended’.[25]

 

2. ‘Allamah [Jalaluddin] al-Qurtubi [rahmatu’Llahi ta‘ala ‘alayhi]writes:

‘wa ’l-‘arabu tusamma kullu shay’in kathirin fi ’l-‘adadi wa ’l-qadri wa ’l-khatri kawtharan ’

‘Whatsoever is huge in number, measure and significance, is called ‘Kawthar’ [with the Arabs].’[26]

 

One noteworthy point here is that the common rule is that both the qualified noun and its attribute are both generally mentioned together, but here, it is in oppos

 

BISMI-L-LAAHI-R-RAHMAANI-R-RAHEEM

 

I commence the translation of the booklet “ISLAAM MEIN `AURAT KA MAQAAM” by the Late and Great Pir Muhammad Karam Shah Al-Azhari (Rahim-Allaahu `Anhu), in the Glorious Name of Almighty Allaah, the One and Only God, the Omniscient, the Omnipotent. May all praise be the Allaah the Lord of the Worlds, and salutations to His Beloved Messenger Muhammad (Sall-Allaahu`Alayhi wa-Sallam) on whom we invoke the blessings of Almighty Allaah for ever and ever.

Brothers and Sisters,

It is an honour for me to present this brief but concise piece of work entitled “ The True Status of Woman in Islaam ”. However it may be, it is no original concept of my own, but rather, a small structure on the base of the Urdu booklet known as “Islaam Mein `Aurat Ka Maqaam” which is related to the great Thinker of Islaam, Mufassir of the Noble Qur’aan and Spiritual Guide of many, the unforgettable Pir Muhammad Karam Shah Al-Azhari (May the Blessings of Almighty Allaah shower upon him) whose soul proceeded from this world to the next in April 1998.

May I also clarify that it is due to confining this work to the main subject of the above-mentioned Urdu booklet and its conciseness and that my original objective was its translation, the reader may notice that I have not touched many topics which may have come under the same heading. Nevertheless, I have slightly extended my views to the modern pro-feminist errors, which many of those who reason will agree to, that could jeopardise the world in general, and the West in particular.

I hope this booklet proves beneficial to the reader and helps in erasing any doubts and ambiguities concerning the status of woman in Islaam.

May we all pray for the departed soul of the Great Pir Muhammad Karam Shah Al-Azhari (Rahmatu-l-Laahi `Alayhi).

Tahir Mahmood Kiani

Graduate of Jamia al-Karam

B.A./LL.B (Honours) Shariah & Law (IIUI)

 

 

 

Woman is the twin half of man. She comprises half of the total population of the world. She has roles to play and duties to fulfil in this huge world of ours where she performs the characters of mother, wife and daughter, which ultimately go on to prove her eminence and importance in both the domestic and social dimensions. This is the sole reason for her equality in rights and duties with man. Mind you, these rights and duties are distributed equally, with respect to the natural being of the sexes which is why many of these rights are not the same. The first to declare these rights and duties for the female was the most consummate and elaborate socio-political system of them all – Islaam.

Islaam appeared as a saviour for the whole creation in general, but let us not forget that humans were the main objective, and as we all know, the human race includes, as well as man, the female gender. Islaam bestowed upon woman the right to breathe freely, the right to speak truly, the right to safeguard her rights, the right to prosper and the right to excel. It also advised her to adopt modesty, decency and virtue. It gave examples of pious women such as Maryam (A.S.) and the wife (A.R.) of Pharaoh which helped encourage chastity and goodness and elevated the dignity of women who followed suit, creating women of the highest calibre, women like Khadeejah (R.A.), `Aaishah (R.A.) and Raabi`ah al-Basriyyah (A.R.).

It was Islaam that paved the way for the progress, development and prosperity of women and let us be convinced that its advent was literally the illumination of a beacon for others to follow.

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In the following pages, we shall be touching the main areas of oppression that befell woman, the neglect and brutality she faced in her domestic and social environments as a mother, wife and daughter, and how Islaam pioneered in restoring her true honour and reputation. We shall finally be concluding with the dangers the Western world is facing due to the unlimited and unbridled rights and privileges it has gifted to women.

 

 

THE TRUE STATUS OF WOMAN IN ISLAAM

Prior to discussing what status Islaam gave woman after its advent, it would be appropriate for us to take a short trip to the past and briefly encounter the situation and problems prevailing then.

Just over fourteen centuries ago, in ante-Islaamic times, woman, literally, had no existence. She had been extinct for a long time. The simple reason is because she was not considered a part of the society. It was a supremely man’s society where woman was heavily burdened with duties but enjoyed almost no rights at all. She was oppressed and neglected in every way. She was to bear and raise children at home and serve her husband like a slave would serve his master. Female children would be buried alive and a widowed mother could lawfully be remarried to her stepsons and foster sons.

Under these traditions where abysmal chaos, anarchy and extreme sexism dominated the scene, Divine mercy intervened and Islaam jumped in as the hero, the saviour. It elevated the neglected, socially rejected and legally abused woman from the deep and dark abyss of savagery and oppression by raising her status and literally placing blessings upon her head and Paradise under her feet.

Declaration of Equal Rights

 

1- The Blessed Qur’aan, the Word of Almighty Allaah, revealed to the Last of the Messengers, Muhammad (May the peace and blessings of Allaah always shower upon him), was the first to declare equal rights for women.

“wa lahunna mithlu-l-ladhee `alayhinna bi-l-ma`roof(i)” (2:228)

“And for women are rights over men similar to those of men over women.”

There are democracies today that boast themselves champions of equality and on the other hand mudsling at Muslims by saying that Islaam does not give equal rights and opportunities to women by restricting them from socially mixing in with men and imposing numerous duties and limitations on them. Let us first get our facts right. Islaam does let women work in a decent manner, in a decent atmosphere and adopt a decent profession that suits her nature. Islaam does not, however, permit women, and at the same time men, to socialise with the opposite sex due to the fact that it may lead to illicit relations between them, and this is the main problem which could jeopardise the natural family structure. Then again, nature plays a leading role in the determination of rights and duties for each being. The male can never be a mother, biologically, and naturally speaking of course, and neither can the female become a biological father. That is as simple as it can get. Both genders have their own biological compositions, their own set of rights and their own set of duties. The Holy Qur’aan says:

“wa laysa-dh-dhakaru ka-l-unthaa” (3:36)

“The Male is not like the Female.”

Alexis Carrel, The French Laureate, agrees with this divine verse when he states in “Man, the Unknown” that the differences existing between man and woman are of fundamental nature than is usually realised. Ignorance of these fundamental facts has led promoters of feminism to believe that both sexes should have the same responsibilities. In reality, woman differs profoundly from man. Every cell of her body bears the mark of her sex.

He goes on to say that because males and females also have differences in the disposition of their nerves and in their mental and emotional talents, therefore women should develop their aptitudes without imitating the males. Partisans of women’s liberation aim at a false conception of equality as if that miserable condition meant a precise similarity and identity in upbringing, employment, responsibilities and duties.

It is evident that the biological composition of males and females is very different and therefore their rights and duties are distributed according to these differences. It is not right to give them the same rights in every social aspect but equal rights as Islaam does. Remember, equal rights does not mean same rights.

Right of Inheritance

 

2- Women, before the advent of Islaam, had no right of inheritance. Places like Iran, India, Arabia and the whole of Europe were enveloped in a darkness and experiencing a chaos that no woman could hope for a successful protest. Speaking of the obvious, she would be maltreated, abused and tortured if she mentioned any such right.

Islaam was the first to grant woman the right to inherit. The Noble Qur’aan says:

“li-r-rijaali naseebum-mim-maa taraka-l-waalidaani wa-l-aqraboona, wa li-n-nisaa’i naseebum-mim-maa taraka-l-waalidaani wa-l-aqraboona …” (4:7)

“For men there is a share of which is left by their parents and close relatives; and for women is (also) a share of which is left by their (the women’s) parents and close relatives.”

Woman, before the advent of Islaam, could not inherit, and in fact, on the contrary, she herself would be inherited. She would be considered a part of the inheritance herself, either kept or sold by the male inheritors.

Today, some societies do allow women to inherit but let it be known that this rule was introduced by Islaam. It is a right enjoyed by the woman, young or old, implemented since the first days of Islaam.

Right to Work for Income

 

3- Islaam does permit woman to work and earn for a living. This right Islaam gave to her fourteen centuries ago when the rest of the world had discarded her.

“li-r-rijaali naseebun-mim-maa-ktasaboo,wa li-n-nisaa’i naseebun-mim-maa-ktasabn(a)” (4:32)

“For the men there is a share (in the wealth) of what they earn, and for women there is a share (in the wealth) of what they (women) earn.”

The above verse of the Glorious Qur’aan clarifies the position of Islaam with respect to the occupational working of women. There are, however, some legal conditions and restrictions that must be kept in mind at all times.

Islaam does not require women to participate in trade, the vocations and professions unless it is very necessary. As I have mentioned earlier, the biological formations and physiological structures of either sex are very different and therefore they are assigned to play a distinct role in the family. The main role of the woman is to look after her matrimonial home, bear and bring up children in a befitting manner, etc. If she can perform this role perfectly and also work outside the home to supplement her husband’s income, she may do so, as long as her work does not ask her to transgress the boundaries drawn by the Islamic Canon, the Shariah.

These are the three fundamental changes brought by Islaam to raise the status of women in our societies. If Islaam had not amended these social precedents, it would have been hard to reckon that any other social, political or welfare system would have done so because they were definitely inconceivable by the simple human mind.

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Basically, woman has three important roles to play in a society. She is either a mother, a daughter or a wife. None of these roles were respectfully recognised until Islaam brought about some very essential changes. In the next few pages, we shall be explaining, very briefly, the predominant customs and practices relating to the immoral exploitation of women with respect to their three roles and how Islaam terminated that oppression and blessed women with their due honour and reputation.

1- Daughter

Among many of the tribes of Arabia, it had become an established custom to get rid of the newly born daughter as soon as possible. To the father, the birth of a daughter meant the birth of a curse. It would send a wave of rage within the stonehearted father who would immediately bury her alive, watching her screaming and crying helplessly for sympathy and fatherly affection. Many a female child would suffer similar consequences, sooner or later.

When Islaam came, the teachings of the Holy Qur’aan and the guidance of the Mercy for the Universe, the Messenger Muhammad (May the peace and blessings of Almighty Allaah always shower upon him) helped eradicate such evil completely. The Merciful Messenger (Sall-Allaahu`Alayhi wa-Sallam) promised Paradise to anyone who would bring his daughters up according to Islaamic teachings and then wed them to pious husbands. Other similar teachings in the Glorious Qur’aan and in the example of the Final Prophet (Sall-Allaahu`Alayhi wa-Sallam) had such a positive impact on social life as a whole that the concept of the so-called ‘curse’ was morally amended, renamed and up to this day has been known as ‘blessing’.

2- Wife

The piteous and miserable condition of the wife is not unknown. She was overworked, underfed and treated worse than an animal. She would breathlessly serve her husband and children, day and night, having very little time for rest. Her toil and moil would hardly be remunerated except for the rags on her back and the bits of food, mostly stale, just enough to keep body and soul in tact.

Her succour appeared in the gift of Islaam, which quickly relieved her of this contempt.

“wa `aashiroo-hunna bi-l-ma`roof(i)” (4:19)

“(Oh Believers!) Live with them (your wives) peacefully.”

“hunna libaasun-lakum wa antum libaasun-lahunn(a)” (2:187)

“They (your wives) are a garment for you and you are a garment for them”

The Beloved Messenger (Sall-Allaahu`Alayhi wa-Sallam) is reported to have said:

“khayrukum khayrun bi-ahlihi wa ana khayrun bi ahlee”

“The best of you is he who is best (in conduct) with his family, and I am best (in conduct) with my family.”

These are only some of the teachings found in the Book of Allaah (`Azza wa-Jall) and in the Sunnah of the Beloved Messenger of Allaah (Sall-Allaahu `Alayhu wa-Sallam), which helped reinforce the matrimonial relationship between a man and a woman and helped promote a healthier and moiré peaceful domestic atmosphere.

3- Mother

Islaam honours the mother with the title of “Queen of the Home”, but the situation was not so before Almighty Allaah sent His Final Messenger (Sall-Allaahu`Alayhi wa-Sallam).

The mother would be ill-treated and abused during her matrimonial period by her husband and children, and once widowed, she would often be made part of the inheritance, let alone be only deprived of inheritance. One of her foster sons, stepsons or all of them would be entitled to marry her or cohabit with her. She may even be traded. She was given no eminence at all and was considered nothing more than moveable property that could be bargained at will.

Islaam restored this sacred relationship and put it back into the spotlight by declaring through the words of the Holy Prophet (May Allaah Almighty always shower peace and blessings upon him):

“al-jannatu tahta aqdaami-l-ummahaat(i)”

“Paradise lies under the mothers’ feet.”

There are many such verses and traditions which insist the Muslims to respect and serve their parents, especially their mothers.

Today, the civilised, developed and modern Western world, we will find ‘old people’s homes’, established to shelter those elderly and helpless people who have been rejected and discarded by their unfaithful grown-up children and have no-one to look after them.

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Islaam, evidently, had enhanced the status and honour of woman when no other religion or social system had ever pondered over the position of her existence. Islaam entitled her to rights she had never experienced before. She was now able to compete with man in every sphere of life and assist in building a healthy and pious social atmosphere. This is what kick-started the ‘progressive society’.

Where man was given the chance to excel in piety and chastity, woman was also encouraged to do likewise, as the Noble Qur’aan says:

“inna-l-muslimeena wa-l-muslimaati, wa-l-mu’mineena wa-l-mu’minaati, wa-l-qaaniteena wa-l-qaanitaati, wa-s-saadiqeena wa-s-saadiqaati, wa-s-saabireena wa-s-saabiraati, wa-l-khaashi`eena wa-l-khaashi`aati, wa-l-mutasaddiqeena wa-l-mutasaddiqaati, wa-s-saa’imeena wa-s-saa’imaati, wa-l-haafizeena furoojahum wa-l-haafizaati, wa-dh-dhaakireena-l-Laaha katheeran-wa-dh-dhaakiraati, a`adda-l-Laahu lahum-maghfiratan-wa-ajran `azeema(n)”

The Glorious Qur’aan (33:35)

“For Muslim men and women,

for believing men and women,

for devout men and women,

for true men and women,

for men and women who are true and constant,

for men and women who humble themselves,

for men and women who give in charity,

for men and women who fast,

for men and women who guard their chastity, and

for men and women who engage much in Allaah’s praise,

for them has Allaah prepared forgiveness and a great reward.”

This verse testifies that both men and women have been given the opportunity to do pious deeds and adopt chastity in order to please their Lord Sovereign, Almighty Allaah (`Azza wa-Jall), and to win for themselves an honourable place in this world and the Hereafter.

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The appearance of Islaam meant the honourable and rightful recognition of woman as a human. It meant her entitlement to equal rights and opportunities to play a positive role in the society, to make good use of her talents. Islaam blessed her with an inconceivable social status as a mother, wife and daughter. It gives her freedom to do whatever she wills, however, whenever and wherever she wills, subject to the rules, regulations, restrictions and injunctions as enunciated by Islaam.

Many Western thinkers still fail to comprehend that unlimited freedom disturbs the natural chastity of the woman. If given unlimited rights or rights unsuitable for her biological physique, the system has every chance of polluting the social environment with uncontrollable corruption and filth. Pornography, prostitution, rape, fornication and homosexuality are only some of the moral diseases plaguing the Western world today.

The world must think again and again and realise that only Islaam holds the solutions to today’s evils facing mankind. The rights and duties, befitting the natural characteristics of a woman, should not only be handed over to her, but also be kept limited and safeguarded to socially administer our lives and to assure the all-round prosperity and everlasting peace the world needs. It was Islaam that pioneered dignity and honour for woman and it is Islaam that shall safeguard it.

Tahir Mahmood Kiani

B.A./LL.B (Honours) Shariah & Law (IIUI)