SOUL IN ISLAM

DAY 7

SOUL IN ISLAM

What is the common understanding of soul in Islam?

Soul or rooh is the life within each one of us. It is what drives the entire existence of a human being. This rooh is put into the human body at the time of creation of the child in the mother’s womb. And at the time of death, this rooh is withdrawn from the body leaving it lifeless. Rooh is created by Allah, the body is created by Allah and what belongs to it, goes back to it at the time of death. 

What are the views of the Islamic theologians? 

Over the period of 1400 years, Islamic theologians have explained their understanding of the of the human existence. They make a difference between the rooh, the nafs and the akl. Rooh is the soul, nafs is the human consciousness and the akl is the rational faculty. 

Rooh or the soul comes from Allah. God breathed life into the human being through this energy of rooh. Soul is from God. It comes from God and is dependent on God. This also implies that all human beings are divinely. Divinity is recognized in all humanity. Soul is like the light that ignites the room and the room becomes enlightened. So the human body is like the room and the soul is the light that lights up the room. Ghazali says, soul is like the light from God’s beauty. Creation is dark and then Allah graces it with its divine light. All human beings are manifestation of this divine light. 

How is the soul linked to the Nafs and Akl? 

Soul is linked to akl and nafs. Soul is not affected by what happens to the akl and nafs. Its divine essence is never mitigated or harmed by what the mind and body go through. 

What is Nafs? 

Nafs is human consciousness which is embedded in the body and mind consciousness. It has three states as explained by Ghazali: 

1. Nafs which is drawn to compromises and weakness, base self, gratify impulses

2. Conscientiousness – it is a higher state which interrogates you for your decisions and helps to strike a balance 

3. Tranquility – if this balance is achieved then one is in a state of tranquility 

We are in a constant state to take the nafs to that state where it can match the sublime essence of the soul. 

What would it mean to us as human beings in our daily lives?

As human beings we are consumed by anger, sadness, guilt, shame. We are at times aggressive, arrogant and ruthless. Other times we are lazy, depressed with no goal or purpose or no motivation to steer life forward. At other times we feel like victims, we feel and bear the injustices of life. This is what we struggle with every day. But through all this mess we also find solace and happiness, we allow ourselves to let go of so many issues. We turn to gratefulness, we see the positive and the better. We at times take decisive actions, change life goals and somewhere strike a balance. When we strike this balance we seem to have moved a little closer to our soul and its divinity. 

It is easier said than done; how do we strike this balance?

Our rational faculty, akl helps us to do that. The rational faculty must be in control. We must operate out of an adult ego state which seeks and give information, is logical and not driven by strong emotions. Through akl we can train the nafs to be in harmony with the rooh. In other words, use the conscious mind and free will to bring the subconscious mind and body in harmony with the soul. 

Can you give an example?

The soul is the like the navigator constantly wanting you to move closer to itself, to be aware of your divine essence. The driver is like the akl which needs to constantly be in touch with its navigator and keep taking directions. The nafs is the vehicle which accordingly will move in that direction where the akl / driver takes based on the instructions of the navigator/soul. 

How should this impact the human existence?

Once we are aware of our divinity which is everything that is good, beautiful, filled with love and compassion, we will train our mind to achieve that in our real life by being good to ourselves to start with. We need to first love ourselves, see ourselves as a divine being. Loving one’s self will lead to loving others. Not just human beings but also all creation around us. Because they are all imbued with the same divinity. Are we contributing to our own wellness and that of the wellness of others? Are we adding to the creation or adding to the destruction? These are the questions that we need to ask ourselves. 

The Prophet’s life did reflect all of it, right?

That is what his purpose was. To be able to convey through his words and deeds the true essence of who we are. Allah being the most beneficient and merciful is what our souls are, as they manifest that divinity. If Allah is beneficient and merciful, can we be anything else? 

Reference: 

Khaled Abou Fadl, Soul in Islamic Theology, You Tube 

FASTING – MORE THAN ABSTINENCE FROM FOOD

DAY 6

FASTING – MORE THAN ABSTINENCE FROM FOOD

Is Ramzaan not all about abstinence from food and water? 

To begin with, yes it is. It is a means to many things. It allows mind to control the body in miraculous ways. On normal days, we may find keeping our hands off food difficult but during the fast, one develops a sudden sense of control. So it has a psychological dimension. At the physical level, it helps develop tolerance. We are able to keep away from food and water for almost 14-16 hours. Fasting has a social dimension. It helps to develop empathy for all those who do not have a choice of eating the best of foods at the end of those 14-16 hours. So, just a simple act of keeping away from food and water, brings into play so many aspects of our existence. 

At times the display of food in the evening [iftaar] conveys that it is a mere method of self-control for a few hours, so isn’t it all about food?

Unfortunately, yes. Ironically, ramzaan fasting has turned into a food fest. It is most definitely not about non-consumption of food/water for a few hours and then over-consuming the same in the evening. But it appears that it has become. All gains through the day, physical and spiritual are lost post-iftar. Days turn to night and vice-versa. Atleast that has been my experience in some parts of Mumbai. Children and youth keep awake the whole night post tarawih prayers, play games, chit chat, eat and sleep only after the sehri [pre-dawn food intake]. Then they sleep the whole day till 1-2 pm. Women spend their afternoons cooking up food items after items and spend their evenings for the preparation of sehri. Where is the time for inner cleansing. 

What is missing in our observance of this very holy month?

As we stop food consumption for many hours, the body automatically goes into a hibernation. It seeks to conserve energy till the next meal comes in. And this is exactly the time for the human body to go within its soul and mind consciousness. Body undergoes severe self-discipline, forcing the mind to do the same. As we move away from the body towards the mind and the soul, we ought to ask questions to ourselves. Why am I here, am I doing fine in this journey as a human being, am I getting better, am I being a good human being, where am I going wrong, am I harming anyone, am I being merciless or am I doing what is expected of me by my Creator, am I just and fair, am I kind and considerate – these and many more questions ought to be raised as one keeps away from food, giving us enough time and energy to cleanse not just our bodies but also our mind and spirit. 

What is the spiritual significance of fasting? 

Fasting is a way for us to know that we are not mere physical beings, sustaining on food and water. We are spiritual beings capable of knowing and leading the life in the light of the divine. We are spiritual beings enveloped in a physical body and not a physical body having a tiny spiritual element somewhere inside of us. It is an opportunity to get in touch with the divine in us. All prayers even in non-ramzaan days are a quick touch-base to the divine at least 5 times a day. And in reality, we have to actually base ourselves in the spiritual realm and conduct our lives. Of course, easy said than done. And hence the mandatory 5 times prayers, atleast to keep going back to who we really are; a divine being enveloped in a human body. Ramzaan thus is a month long process of touch-basing this divinity inside of us. 

Why do people read the Quran in this month?

Quran is the word of Allah, the divine essence of this universe. So when we read the Quran we are hearing God speak. It’s a book of guidance, showing the way from wherever you are standing in your life. Quran was began to be revealed in this month and hence the extreme religious significance of Ramzaan for all Muslims across the world. Needless to say, the Quran being a book of guidance must be read in a language in which each one of us can be guided. No point in reading it in a language which I do not understand. Reading the Quran in a language in which I understand will obviously entail use of my mind and intellect. Reading and reflecting on the message from the divine and co-relating it to one’s own daily grind and experience. How is my daily lived reality influenced by the divine message? What can I learn today from the Quran that will help me to be a better person, to lead a better life? 

But why do this just once a year, isn’t that supposed to be part of my daily schedule?

Doing it for a month, regularly, puts you in frame of mind, it gives you time to ask questions and seek answers. It pauses your life to give you opportunity for course correction. It is a physical, psychological, emotional and spiritual emptying of self to realize your true nature of divinity. That you and the world around is part of the divinity infused with love and harmony. It is time to focus on the true nature of tawheed, the unity of all creation, the oneness in diversity and the harmony and balance in all creation. Hopefully, if done sincerely for a month, it’s impact will last enough to help becoming a better person. And doing it year after year, takes us one step up and better. 

What is the economic impact of ramzaan? 

All impacts have to be on the individual mind, body and spirit; that’s the purpose. But, at all times, even in the past, it did have a commercial aspect. In modern times, like all things, this month too is commercialized. With shopping malls overflowing, food stalls flourishing full night, it does provide opportunity for a large section of population with a source of income. This is the economic impact and it cannot be overlooked. It does mean a lot to people who depend on this month for their economic sustenance. It also fuels the economy and keeps the money flow. In COVID times, this is the second consecutive ramzaan which is going to hit the poor the hardest. The month of fasting is followed by a feast, eid-ul-fitr, which has an important economic component. 

Is any behavioural change, psychological impact happen due to fasting? 

As said earlier, ramzaan is not about non-consumption of food/water. It is an abstinence from all that is not desirable. Also if you truly read the Quran with its meaning and reflect upon its messages, if you go within and scan your life to make it better and to move it higher, there is very little scope for conflicts, fights, jealousy, anger, sadness, fear or any of the regular emotional responses. It is also a conscious decision to keep away from bad thoughts, actions and words. It is a conscious decision to control ones selves more than controlling others. It is a conscious choice to turn away from hostility, fights and aggression. It is a conscious decision, not just to keep away from food but also from all material and physical pleasures so there is a diversion towards the more deeper aspect of one’s existence. Of course it is a choice that one has to exercise, nothing is automatic. But provided we know and accept the deeper relevance of ramzaan. 

Can you give an example from the hadis?

The Hadees of Anas as narrated by Khaled Abou Fadl in his You Tube channel narrates that fasting during ramzaan also is an opportunity to work on becoming better human beings. Allowing ones selves to get in the habit of doing away backbiting, slander, swearing untruthfully, giving lustful looks, lying, speaking ill of others, not using our words, our body, legs and hands to harm and injure others. It is an opportunity to seizing the ethical framework of Islam and moving towards being a virtuous self. 

We should be a good person throughout the year and ramzaan provides that intensive training to keep our divinity alive, to believe in goodness, to be just and fair to self and others and to keep away from bad intentions and actions. 

Reference:

The Meaning of Fasting – Khaled Abou Fadl, You Tube 

WALI/WILAYA - EMPOWERING AND ENABLING CONCEPT IN ISLAM

DAY 5 

WALI/WILAYA 

EMPOWERING AND ENABLING CONCEPT IN ISLAM 

What is the common usage of the word wilaya in India?

We have not heard the word as is written here, but we have surely heard the word ‘wali’ in the context of marriage. During nikaah, woman who is getting married needs a wali to formalise the marriage. Although it is not a practice in all states of the country, it is an added institution/person in a marriage, other then the two adults wanting to marry each other and the qazi who solemnizes it. 

The job of a wali in an Indian marriage is to represent the bride. A wali is either the bride’s father, grandfather, brother, paternal uncle or any male relative from the father’s side. The wali or the guardian of the bride who has played an important role in determining the brides marriage and especially so if she is a minor. 

Needless to say the institution of wali undermines the bride’s individuality. Muslim marriage is a solemn contract between two consenting adults. If the groom does not require a wali, why should the bride require it, unless she is not an adult, mature enough to decide for her own marriage. In which case, the marriage need not happen at all as she is not mature enough to understand what marriage is all about. 

Out of the ambit of marriage what is the meaning of wali?

Wali is the singular of awliya which means a master, or an authority, custodian, protector or a friend, supporter, close associate, benefactor. In common use, Wali is also the one who manages, who serves as a guardian or one who is entrusted with the affairs of the state. 

So walî means “someone or something close, nearby, adjacent”.

walî can be a “friend, close associate, relative”, also a “patron” or a “helper”.

walî also means “one having power over a thing or person through legal responsibility”. As an extension of this notion, a “(legal) guardian, tutor”.

Awliya is the plural of wali which means alliance, mutual assistance and mutual reinforcement 

Al-wali is one of the attributes of God meaning one who strengthens, protects and supports. 

How have Islamic Feminists understood wali/awliya? 

Muslim women and even men have been kept away from an egalitarian understanding of the terms. That women and men are equal in the eyes of God and also equal to each other is missing in our madrasa education, various exegesis, commentaries on Islam and within our own homes. Not just in private sphere but even in public sphere, both are equal in their rights and responsibilities. 

From where in the Quran can we take inspiration for understanding wilaya in the modern context?

The verse 9:71 is crystal clear: 

The believers, men and women, are awliya [allies] of one another. They enjoin al-maruf [the good] and forbid al-munkar [the bad], they observe salat and give zakat and obey God and his Prophet. 

At first the reference in the verse is to both, women and men. Second they are exhorted to be awliya of one another. If we take all the three meanings of wali in the above question, it implies that women and men are close to each other, they are friends and helpers of each other or they have power over each other or are guardians of each other. In any case they are equal to each other in fulfilling their responsibility to being good, doing good and forbidding the bad. This exhortation of doing good and avoiding bad comes first. They are to fulfil their responsibilities towards each other first.  Then their responsibilities as a member of the society, i.e. public person. Their spiritual responsibilities of doing namaz, giving zakat or obeying God and the Prophet comes thereafter. This roots the women and men in their daily responsibility of promoting good where ever they are and whatever they are doing. They are to keep away from evil or anything that brings harm to self or others. It is important to note that the equality of sexes is established right in the first sentence itself. 

So, wali/wilaya is actually an empowering and enabling concept, isn't it? 

Yes, it is. Women and men are equally responsible for the development of the society. They have to stand shoulder to shoulder to fulfil their responsibilities as a social being. They are equal human beings and equal citizens. 

Muslim women’s concerns and issues today have to be examined under the scrutiny of this very egalitarian Islamic concept of Wilaya. Islamic feminists have done well to uncover this wonderful verse and shown to the misogynists as well as to the larger world that God willed an equal and just gender relations based on which the edifice of a just and equal world can be build. 

To conclude:

There are egalitarian concepts in Islamic tradition on which we must focus on as Muslim women. They are not just spiritual concepts but have ramifications in our daily life as we say in the previous articles. 

Tawheed – Harmony, oneness, unity, balance between all creation 

Istikhlaf - Shared responsibility on earth of women and men for managing life on earth 

Qiwamah – Commitment to fairness and doing justice 

Wilayah - Enjoining good and forbidding evil 

All 4 must be read together to get a comprehensive understanding of what it means to be a human being and Muslim. 

Reference:

An Egalitarian Reading of the Concepts of Khilafah, Wilayah and Qiwamah, Asma Lambrabet

QIWAMAH-2 A FEMINIST READING OF THE CONCEPT

DAY 4

QIWAMAH-2

A FEMINIST READING OF THE CONCEPT

How was the classical patriarchal interpretations challenged?

Many women scholars took it upon themselves to reinterpret the concept of qiwama keeping in mind the ethical framework of the Quran. 

Aisha Taimur states that the verse is actually a rap on the knuckles of negligent husbands who did not fulfill their responsibilities towards the family. So if men don’t do their job they also loose their status. She says, financial support is a condition of guardianship and not the reason for it. If you want to remain a guardian, you better do your job of providing and maintaining. 

Asma Barlas says that even though the Quran wants the man to be the breadwinner, there is nothing which turns him into the head of the household. 

Khaled Abou El-Fadl says if the man is not supporting the family then his qiwamah does not exist. If a woman is supporting the family or if she is an equal contributor, then both are maintainers. Husband’s sole right over being a qiwamah ends. 

Amina Wadud calls for transcending the text. Instead of grappling with the difficult text, it is important to look at its trajectory and see where it wants us a human beings to go. The Quran is a gateway, a pointer, towards better possibilities. It wants us to go beyond what is given. We are in a post-text, post-revelation world where the Quran is a text in process. It is a document rooted in its history and at the same time pointing to better possibilities. 

Kecia Ali says that the Quran itself wants us to depart from its literal provisions. Its rules and regulations must be taken as a starting point for human development and not the end. The divine message of the Quran has to make sense on the earth which is at a different realm than the divine. In its application it looses its divinity. The rules are not able to capture the divine spirit and message. The words, the text fail to convey the divine guidelines because it has to make sense in the here and now of the time when it was revealed. 

How is qiwamah as a concept used elsewhere in the Quran?

Qawwamun which is plural form of qawwam. Which comes from the root word qama which has 30 different meanings. Stand up, comply, carry, take on, proceed, rise up, provide for revolt, endure, and lift up. The verses 4:135 and 5:8 has usage of qiwamah in the public sphere. It reads thus: 

Verse 4:135

O ye who believe! Kunu qawwamin [stand out firmly] bilqisti [for justice], as witness to Allah, even as against yourselves, or your parents, or your kin, and whether it be against rich or poor, for Allah can best protect both. Follow to the lusts of your hearts lest you swerve, and if you distort justice or decline to do justice verily Allah is well acquainted with all that your do.

Verse 5:8

O ye who believe! kunu qawamin [stand out firmly] lillahi shuhada bilqisti [for Allah as witnesses to fair dealing] and let not the hatred of others to you make your swerve to wrong and depart from justice. Be just, that is next to piety and fear Allah. For Allah is well acquainted with all that you do. 

So there are two dimensions to qiwamah – private dimension and public dimension 

Both these verses exhort men and women to respect values of justice, fairness and impartiality in all their actions and judgements. Both verses say, be firm and rigorous in your implementation of justice and be determined and precise in your testimonies. 

Both verses command unconditional respect for the values of fairness and justice even in the matter of a judgment against oneself or ones relatives, the rich or the poor or even an enemy whom we resent or dislike. 

So finally what would the feminist interpretation of this verse read like?

Men are supporters to the women and family, because in that context they are the ones who bring in the money. Also Allah favours one over the other [no gender specification given]. Qiwamah is a duty and responsibility so that men bring in money and women manage the family. In the light of the other meaning of the term qiwamah, this arrangement is fair and just as both are doing what they are able to do. So men have qiwamah not because they are men but because they have the social capacity to earn. If then and even now, women also have the capacity to earn, so even they have qiwamah. 

So to sum up?

• First there is a need to confine male qiwamah to family

• Second it is only because he is bringing in the money

• Third if women bring in money there would be two qiwamahs in the house

• Even if women don’t bring in money her unpaid care work is equivalent or sometimes more than what he actually earns. So all women by default are qiwamah because they manage the household with their labour. 

• So he brings in money and she does household chores which has economic value which puts them on par with each other 

• In instances where women work in the house as well as earn money outside, their qiwamah by logic is more than the men. 

Women are then qiwamah?

Women who are homemakers are qiwamah because of their labour. In addition, all those women who also work outside, are double qiwamah and women who work only outside are qiwamah anyway. That puts a whole lot of women who take responsibility of themselves and their families, who are supporters and maintainers and protectors. 

THEN WHO IS THE REAL QIWAMAH IS ANYONE’S GUESS!!!

Reference:

Interpretive Legacy of Qiwamah as an Exegetical Construct, Omaima Abou-Bakr

An Egalitarian Reading of the Concepts of Khilafah, Wilayah and Qiwamah, Asma Lambrabet

QIWAMAH – PATRIARCHAL READING OF THE CONCEPT

DAY -3

QIWAMAH - 1

PATRIARCHAL READING OF THE CONCEPT

Inspite of all gender equality verses in the Quran, we find Muslim women’s status to be subpar with women of other communities? 

It is time for us Islamic feminists to call out the misogyny of classical jurists and scholars who have picked up certain Quranic verses and used it to reduce women to a secondary status quite contrary to the egalitarian ethics of the Quran. Let’s us look at one such verse; 4:34. This verse has been used to put the man on the top of the hierarchy, superior to women and also justify violence towards women. It also establishes not just his superiority but also his authority over her, demanding complete obedience and subservience. 

Can we discuss 4:34 a little more?

The full verse reads thus: 

Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband's) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them lightly; but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all).

Classical jurists establish men’s superiority 

1. Women are not equal to men, they are dependent on him for their protection and maintenance

2. Men are more stronger than the women and hence the responsibility and also because they earn money 

3. And hence, women have to be obedient

4. If she disobeys, he can beat her up

He pays and so he controls and hence she obeys, to sum up 

Explain the various concepts within this verse which have been used against women?

There are 5 important words in this verse and they are:

Darajah – degree of advantage / precedence over 

Faddala- favour / bestowed more abundantly 

Qawwamun  - protectors and maintainers / take full care off 

Qanitat – devoutly obedient / devout 

Nushuz – disloyalty / ill will 

What have been the feminist interpretations of the above words?

Qawwamun  - provider and supporter 

Daraja / Faddala - Some men are favoured over some women and some women are favoured over some men 

Moreover, the above verse was given prominence by the classical jurists at the cost of those verse which indicate positive values. For instance, verse 30:21 says, ‘Wa ja’ala baynakum muwaddatan wa rahmah’ [he has made intimate love and compassion between you] 30:21or the verse 2:187, Hunna libasun lakum wa antum libasun lahunaa [they are like protecting garments one to the other] or "It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her in love" (7:189). 

How did the classical interpretation got precedence?

These concepts evolved or rather devolved over the years. Each ‘scholar’ ensured that their interpretation made the verse more and more sharper for aiding in the decline of the status of Muslim women.

Al-Tabari understood Qawamun as watching over or being in charge of women. It is the men’s responsibility to discipline women. And why so, because they have the strength to support women and thus supporting becomes a reason for the privilege. They provide because they are better and they are better because they provide. So he shifted the verse from a verse handling down responsibility to men, to making it his reason for superiority. 

Zamakhshari introduced the concepts of ruler and the ruled likening it to men and women. Just as rulers manage their ruled through orders, men are to do the same. He added that men are superior not just because they provide and earn money but also because they better in reasoning and even because they are better in horsemanship, spear-throwing, jihad, imamat, azaan, khutbah etc. God has favoured men and given him the job to control women. So we move from Tabari’s idea of men as disciplinarians to Zamakhshari’s idea of men as rulers. 

Who else have given a patriarchal interpretation?

Ibn Khatir added to the superiority of men by quoting the hadis of Abubakr which states that people will not prosper if they are led by women leaders. He also added that women cannot be judges. Thus male supremacy moved from domestic sphere to the public, political and social sphere. He also linked this verse of qiwamah to the verse in surah bakar, 2:228 known as darajah verse. He also compiled hadises on wife’s obedience to the husband. 

And lastly Mohammed Abduh added that it is a woman’s nature to be submissive. Women are reduced to her biology. Men is the head and women in like the body. He put the husband as the boss and the wife as his subordinate. He said, ‘home is like a small kingdom’. So far even the classical jurists had not made domestic work as incumbent on woman but he went further on to make domestic work as naturally coming to women. She is biologically tuned for domestic work. 

In the next section on Qiwamah I will throw light on the feminist interpretation of Qiwamah. 

Reference:

The Interpretive Legacy of Qiwamah as an Exegetical Construct, Omaima Abou-Bakr 

KHILAFAH – RESPONSIBILITY OF ALL HUMAN BEINGS ON EARTH

 

DAY 2

KHILAFAH – RESPONSIBILITY OF ALL HUMAN BEINGS ON EARTH

What is the meaning of the word ‘khilafah’?

There are 3 meanings of the word istikhlaf:

Khalifah / Calipha / Successor 

Khalaif / tribes / peoples / generations 

It means someone who takes responsibility of its people. 

Please give Quranic references

Verse 2:230 says, I will create a vicegerent on earth. Most scholars understand ‘vicegerent’ as human beings. So Allah created human beings so that they can take responsibility of the earth. So human beings were given this responsibility and not any other creature. 

So what went wrong?

The meaning of the term Khilafah underwent change with time. It moved from having spiritual significance to political. So earlier it meant that all human beings were agents of Allah and thus take care of the earth. Later it meant that only political leaders can be khalifa and they were the representatives of Allah on earth. So earlier khalifas assumed political significance. They were believed to have divine powers. Anyone disobeying them are then actually disobeying Allah. 

Is the term khalifah gender neutral?

Actually with time, due to patriarchy, it came to be assumed that only men can be khalifas. So what started as ‘all human beings’, got diluted to ‘political leaders’ and got further diluted to ‘male political leaders’. 

With patriarchy – it was then assumed that only men can be caliphs. As human beings both women and men have been assigned the responsibility of the earth. Both are responsible for managing the affairs of the earth. And they are accountable to the Allah. So istikhlaf means equality in building human civilization. It is a relationship between human beings, both women and men, with the creator.

So what is the responsibility that women and men have to fulfil on earth? 

The responsibility is to achieve Tawheed. Tawheed means monotheism or unicity of Allah. Allah is One, kul huwa allah ahad. It is the fundamental principle of Islam. 

Tawheed also means that this One harmonizes all the contradictory principles. Allah gives life and death, Allah is angry as well as merciful, it gives night and day. It has the capacity to dissolve all differences. 

Allah is also unique, laysa ka mithlihi shayun [there is no thing like him [42:11]

Wa lam yakun lahu kufuwan ahad [there is not one thing like him [112:4]. 

Tawheed also means Allah Unites. It causes atomic, subatomic cellular and stellar reality to come together over seemingly irreconcilable differences. Its serves as a principle of unity and not dominance and control. It harmonizes, makes all in a complete whole, supporting each other, balancing each other.

How can human beings, both women and men achieve Tawheed? 

If the meaning of tawheed is to harmonize, to bring in oneness, to bring in unity, should harmony, unity not be an important human trait? If Allah harmonizes, should humans do the opposite? If Allah unites, should humans disintegrate? Clearly not. Humans have to do what Allah does for humans, bring in harmony and unity and oneness amongst not just humans but amongst all its creation. So to begin, we must treat all human and non-human creations as divine, as manifestation of the divine. Our task is to bring in harmony and unity where ever we are, in which ever situation. If one believes in tawheed, then equality is essential. I cannot treat anyone as my subpar if I believe in the principle of tawheed. And that without doubt includes gender relationship. In our own heads, it is important to believe in gender equality as a given in a world today where women’s consciousness has risen exponentially. So the first job is to put women and men on a common and equal pedestal. There cannot be a hierarchical relationship between the sexes vis-à-vis the Creator. 

What is required by women and men to be a khalifa on earth?

In order to be a khalifa, there are 7 requirements:

• Knowledge/ilm [39:9, 16:43, 96:1]

• Justice/Adl [40:17, 42:15 and 16:90], 

• Wisdom/aql [2:242, 12:2, 29:43, 22:46]

• Freedom of Belief/Hurriyat al-mutaqad [6:135, 10:99, 18:29]

• Diversity/Ikhtilaf [11:118, 5:48] and 

• Love/mahbah [ 2:165, 5:54]

Reference:

An Egalitarian Reading of the Concepts of Khilafah, Wilayah and Qiwamah

Asma Lambrabet 

TAWHEED - FUNDAMENTAL PRINCIPLE OF HUMAN RELATIONSHIPS

 

DAY - 1

TAWHEED – FUNDAMENTAL PRINCIPLE OF HUMAN RELATIONSHIPS

What is the meaning of tawheed?

Tawheed means monotheism or unicity of Allah. Allah is One, kul huwa allah ahad. It is the fundamental principle of Islam. Tawheed also means that this One harmonizes all the contradictory principles. Allah gives life and death, Allah is angry as well as merciful, it gives night and day. It has the capacity to dissolve all differences. 

Allah is also unique, laysa ka mithlihi shayun [there is nothing like him [42:11]

Wa lam yakun lahu kufuwan ahad [there is not one thing like him [112:4]. 

Tawheed also means Allah Unites. It causes atomic, subatomic cellular and stellar reality to come together over seemingly irreconcilable differences. Its serves as a principle of unity and not dominance and control. It harmonizes, makes all in a complete whole, supporting each other, balancing each other. 

How do we apply this principle of unity to our daily lives?

We do a big disservice to Islam when we confine tawheed to just the divine. There is a reason why tawheed has a central place in Islamic theology. While it is expected that tawheed plays a central role in defining human relationship with the Creator, it is not enough to keep it within the divine parameters. Tawheed must mean something to me in my daily life. How can I apply tawheedic principle in my interactions and engagements with fellow human beings. 

So how do we actually do it?

If the meaning of tawheed is to harmonize, to bring in oneness, to bring in unity, should harmony, unity not be an important human trait? If Allah harmonizes, should humans do the opposite? If Allah unites, should humans disintegrate? Clearly not. Humans have to do what Allah does for humans, bring in harmony and unity and oneness amongst not just humans but amongst all its creation. So to begin, we must treat all human and non-human creations as divine, as manifestation of the divine. Our task is to bring in harmony and unity where ever we are, in which ever situation. If one believes in tawheed, then equality is essential. I cannot treat anyone as my subpar if I believe in the principle of tawheed. And that without doubt includes gender relationship. In our own heads, it is important to believe in gender equality as a given in a world today where women’s consciousness has risen exponentially. So the first job is to put women and men on a common and equal pedestal. There cannot be a hierarchical relationship between the sexes vis-à-vis the Creator. 

How else can this be done, especially taking the help of the Quran?

To understand human beings from the Quranic perspective, we need to understand what is our purpose of being born as humans. What did Allah envisage for us? This is stated in the verse, 2:30, Inni jaa’ilun fi al-ard khalifah, I will surely create on the earth a khalifa. So the purpose of human creation on earth is to be a khalifa. A khalifa is an agent of the divine will. And the divine will to be maintain the divine harmony and oneness, equality and balance. So human beings are agents of Allah to bring in harmony and oneness. 

What is the tawheedic paradigm  

The dominant patriarchal understanding of women-men relationship is hierarchical. It goes like a vertical line                                                                  

                                                                GOD 

                                                                 ⬇️                                                                 

                                                               MEN                                                                                                                                                                    ⬇️

                                                            WOMEN 

God-men-women. This arrangement in not harmonious and equal. It puts men in between women and her Creator. Putting one human being as superior to another does not indicate oneness and harmony. It is not in line with the tawheedic understanding of Allah. Women and men are khalifa on earth, fulfilling the purpose of a harmonious and balanced creation. Not just women-men but all relationships are to move towards harmony. And not just relationships among humans but relationships with all other non-human creations must also be equal and harmonious. To keep oneself over another person is the mind of the satan. It is a sign of takabbur [pride]. Patriarchy is satanic logic, reeking of superiority and unequal relationship. 

Every person, female or male is a khalifa before Allah. Women are full agents in the family, in the society, in Islam and as human beings. We have the capacity and responsibility to fulfill all role, public, private and spiritual. Hence the tawheedic paradigm thus looks like this:

                                                               GOD 

                                                   ↙️.               ↘️

                     MEN    ⬅️    ➡️     WOMEN 

Reference: 

The Ethics of Tawheed over Ethics of Qiwamah, Amina Wadud, Men In Charge, Rethinking Authority in Muslim Legal Tradition.