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The Loss of Ihsan

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Islam and Good Governance

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Abstract

This chapter makes the case that Islamic legal corpus has developed in such a way that it eschews Ihsan and compassionate interpretations of divine texts and sources. The chapter employs two case studies to make the point. One case study is about a contentious and highly politicized issue of punishment for blasphemy in Pakistan, and the other a routine simple issue of how to make up for breaking a Ramadan fast. In both cases, it is apparent that the most obvious understanding of sources is also the most compassionate one and yet scholars and jurists have canonized the harshest of possible interpretations. The goal of this chapter is to show the absence of Ihsan in applied Islam. The chapter examines the politics and the historical narratives that systematically exclude perspectives based on Ihsan in the understanding of divine sources and their legal interpretations.

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Notes

  1. 1.

    This verse for me describes both the message of Islam and the Messenger of Islam (pbuh) as nothing except mercy to all the worlds. For those who take the literalist approach insist that this verse only describes the Prophet as mercy, I refer them to the verse 16:64, which describes the Quran as nothing except guidance and mercy.

  2. 2.

    See BBC report, “Saudi Woman Beheaded for Witchcraft,” Dec 12, 2011. Viewed on the World Wide Web on Dec 15, 2011 at http://www.bbc.co.uk/news/world-middle-east-16150381.

  3. 3.

    Here is the most recent example that I found. There have been two accusations this week. http://tribune.com.pk/story/303165/mob-forces-police-to-book-christian-man-for-burning-pages-of-holy-quran/.

  4. 4.

    Robert W. Hefner, ed., Shari’a Politics: Islamic Law and Society in the Modern World (Indiana University Press, 2011).

  5. 5.

    Khaled Abou El Fadl, Speaking in God’s name: Islamic law, authority and women (London: Oneworld Publications, 2014).

  6. 6.

    Mohammad Hashim Kamali, Shari’ah law: an introduction (London: Oneworld Publications, 2008).

  7. 7.

    Majid Khadduri and Herbert J. Liebesny, eds., Origin and development of Islamic law (New York: The Lawbook Exchange, Ltd., 1955). Also see Kamali, Shari’ah Law.

  8. 8.

    See Fazlur Rahman, Revival and reform in Islam (London: Oneworld Publications, 1999). Also see John L. Esposito, ed., Voices of resurgent Islam (London: Oxford University Press, USA, 1983). Ali Rahnema, ed., Pioneers of Islamic revival (New York: Palgrave Macmillan, 1994).

  9. 9.

    The literal meaning of the Arabic term Fiqh is understanding. But it is widely used in Islamic law to indicate a particular understanding of the Islamic law or Shariah . The Islamic Shariah is a collection of sources and Fiqh is a body of rules and regulations extracted from these sources. Often Muslims equate the two in practice, but it is important to maintain the distinction since Shariah is divine and Fiqh is the human understanding of the divine law. See Fazlur Rahman, Islam (Chicago: University of Chicago Press, 1979), pp. 100–104.

  10. 10.

    You can read the position of Al-Azhar’s scholars and their justification on the World Wide Web at: http://www.alazhr.com/islamicpillars/Chapter4-4.htm.

  11. 11.

    See the same position advanced by Taqi Usmani, a prominent Islamic scholar from Pakistan: http://www.alazhr.com/islamicpillars/Chapter4-4.htm.

  12. 12.

    For example, see Laleh Bakhtiar, Encyclopedia of Islamic Law: A Compendium of the Major Schools (Chicago: Kazi Publications, 1996), pp. 138–139. Also see Muhammad Yusuf Islahi, Everyday Fiqh, Vol. II (Lahore: Islamic Publications, 1991), p. 98.

  13. 13.

    See Wael B. Hallaq, A History of Islamic Legal Theory: An Introduction to Sunni Usul Al-Fiqh (London: Cambridge University Press, 1997), pp. 36–81. Also see Mohammad Hashim Kamali, Principles of Islamic Jurisprudence (Cambridge: Islamic Texts Society, 1991). See Mohammad Hashim Kamali, Shariah Law: An Introduction (Oxford: Oneworld Publications, 2008). See Imran Ahsan Khan Nyazee, Islamic Jurisprudence (Islamabad: International Institute of Islamic Thought, 2000).

  14. 14.

    See Wael Hallaq, A History of Islamic Legal Theories, pp. 75–81. Also see Imran Ahsan Khan Nyazee, Islamic Jurisprudence, pp. 182–194.

  15. 15.

    See Book 31 #158, Book 47 #772, Book 64 #281, Book 73 #110, Book 79 #700, are some of those references from Sahih Bukhari.

  16. 16.

    See Book 006, Hadith 2457, 2459 and 2461 in Sahih Muslim.

  17. 17.

    See in Imam Malik’s Muwatta, in book 018, Hadith #18.9.28.

  18. 18.

    See Hadith #2207 in Ahmad Hasan (Trans.), Sunan Abu Dawud, Vol. II (New Delhi: Kitab Bhavan, 2005), p. 597.

  19. 19.

    See Hadith #281, Book 64, Vol. VII in Muhammed Muhsin Khan (Trans.), The Translation of the Meanings of Sahih Al-Bukhari, Vol. VII (New Delhi: Kitab Bhavan, 1987), pp. 214–215.

  20. 20.

    See Yusuf Al-Qaradawi, Approaching the Sunnah: Comprehension and Controversy (Herndon, VA: International Institute of Islamic Thought, 2006), p. 1. See also Mohammad Hashim Kamali, A Textbook of Hadith Studies: Authenticity, Compilation, Classification and Criticism of Hadith (Leicestershire: The Islamic Foundation, 2005). Israr Ahmad Khan, Authentication of Hadith: Redefining the Criteria (Herndon, VA: International Institute of Islamic Thought, 2010), p. xiii.

  21. 21.

    See Islahi, Everyday Fiqh, Vol. II, p. 98.

  22. 22.

    See Yasein Mohamed, Fitrah: Islamic Concept of Human Nature (London: Ta-Ha Publishers, 1996). Islam is sometimes described as Din al-Fitrah, Natural Religion.

  23. 23.

    An exegetical discussion of this verse can be found at http://www.islamfortoday.com/khan10.htm.

  24. 24.

    Jonathan Brown argues that while the Quran is revered more than ahadith, it is the prophetic tradition which has a greater impact on making of Islamic law. See Jonathan Brown, Hadith: Muhammad’s Legacy in the Medieval and Modern World (Oxford: Oneworld Publications, 2009), p. 3.

  25. 25.

    All but one of the Quran’s 114 chapters begin by invoking God—. In the name of Allah the Most Merciful, and the Most Benevolent. These are the most dominant of God’s many names and attributes.

  26. 26.

    This is the 42nd hadith cited in Imam Al-Nawawi’s famous collection of prophetic traditions. See Sheikh M. An-Nawawi, Al-Arbaeen Al-Nawawi (Chicago: Kazi Publications, 1982).

  27. 27.

    See, for example, Jasser Auda, Maqasid al-Shariah as Philosophy of Islamic Law : A Systems Approach (Herndon, VA: International Institute of Islamic Thought, 2008). Gamal Eldin Attia, Towards Realization of the Higher Intents of Islamic Law; Maqasid al-Shariah: A Functional Approach (Herndon, VA: International Institute of Islamic Thought, 2007). Ibn Ashur, Treatise on Maqasid al-Shariah, Trans. Mohammad al-Tahir El-Mesawi (Herndon, VA: International Institute of Islamic Thought, 2006).

  28. 28.

    See Mohammad Hashim Kamali, Shari’ah Law: An Introduction (Oxford: Oneworld, 2011), pp. 6–7.

  29. 29.

    See Saad Eddin Ibrahim, “The causes of Muslim countries’ poor record of human rights,” in Shireen Hunter, ed., Islam and Human Rights: Advancing a US-Muslim Dialogue (Washington, DC: CSIS, 2005), pp. 100–109. Abdullahi A. An-Naʿim, Toward an Islamic Reformation: Civil Liberties, Human Rights and International Law (Syracuse, NY: Syracuse University Press, 1990).

  30. 30.

    See Khaled Abou El Fadl, The Search for Beauty in Islam: A Conference of the Books (Lanham, MD: Rowman and Littlefield, 2005).

  31. 31.

    See Muqtedar Khan, “The Verbal Assault on Islam,” Washington Post’s On Faith Blog, May 4, 2010. On the World Wide Web at: http://newsweek.washingtonpost.com/onfaith/panelists/muqtedar_khan/2010/05/freedom_of_expression_burqa_muhammed_and_cartoons.html. Also see Muqtedar Khan, “The Quran Burning: Sign of Things to Come,” Washington Post’s On Faith Blog, September 6, 2010. On the World Wide Web at: http://newsweek.washingtonpost.com/onfaith/panelists/muqtedar_khan/2010/09/the_quran_burning_sign_of_things_to_come.html.

  32. 32.

    See Amélie Blom, “The 2006 Anti-‘Danish Cartoons’ Riot in Lahore: Outrage and the Emotional Landscape of Pakistani Politics,” South Asia Multidisciplinary Academic Journal 2 (Summer 2008). See Hesham A. Hassaballa, “Why We Muslims are Angry,” Beliefnet, February 2006. On the World Wide Web at: http://www.beliefnet.com/Faiths/Islam/2006/02/Why-We-Muslims-Are-Angry.aspx.

  33. 33.

    Shemeem Burney Abbas, Pakistan’s Blasphemy Laws from Islamic Empires to the Taliban (Austin, TX: University of Texas Press, 2013).

  34. 34.

    See Abbas, Pakistan’s Blasphemy Laws, pp. 87–108.

  35. 35.

    See Anders Linde-Laursen, “Is something rotten in the state of Denmark? The Muhammad cartoons and Danish political culture,” Contemporary Islam 1.3 (Fall 2007): 265–274. See also Peter Gottschalk and Gabriel Greenberg, “From Muhammad to Obama: Caricatures, Cartoons and Stereotypes of Muslims,” in John L. Esposito and Ibrahim Kalin, eds., Islamophobia: The Challenge of Pluralism in the 21st Century (New York: Oxford University Press, 2010), pp. 191–210.

  36. 36.

    See Asma T. Uddin, “Blasphemy Laws in Muslim-Majority Countries,” Review of Faith and International Affairs 9.2 (2011): 43–47. See Umar Cheema, “Only Five out of Fifty Four Muslim States have Tough Blasphemy Laws,” The News. See on the World Wide Web at: http://www.thenews.com.pk/NewsDetail.aspx?ID=9222.

  37. 37.

    See Muhammad Sadaqat, “Girl Accused of Blasphemy for a Spelling Error,” The Express Tribune, September 25, 2011. See on the World Wide Web at: http://tribune.com.pk/story/259907/girl-accused-of-blasphemy-for-a-spelling-error/.

  38. 38.

    See BBC news report, “Egypt Businessman Naguib Sawiris faces Blasphemy Trial,” http://www.bbc.co.uk/news/world-africa-16473759.

  39. 39.

    See BBC news report, “Australian Man faces lashes for blasphemy in Saudi Arabia,” http://www.bbc.co.uk/news/world-asia-16064123.

  40. 40.

    See Huma Imtiaz, “Aasia Bibi and the Blasphemy Law,” a report posted by the Jinnah Institute based in Karachi and Islamabad; http://www.jinnah-institute.org/issues/secular-space/184-aasia-bibi-and-the-blasphemy-law.

  41. 41.

    See M. A. Muqtedar Khan, “Islam and the Political Theology of Blasphemy,” paper presented on August 12, at the Summer Scholars Institute at IIIT, Herndon, Virginia. A report on the presentation can be viewed at: http://blog.minaret.org/?p=5119.

  42. 42.

    One of the most prominent traditionalist voices on this issue was the Barelvi Mufti Hanif Qureshi. Here is his sermon which inspired the assassin of Salman Taseer: http://www.youtube.com/watch?v=qxEouO7FjfM. Another prominent traditionalist voice was the Grand Mufti Ashraf Ul-Qadri. Here is one of his many public statements on blasphemy: http://www.youtube.com/watch?v=FJD8wVlSdU8. On behalf of the Islamists, the leader of Jamaat-e-Islami, Amir Syed Munawar Hassan, played the role of the point-man on organizing and coordinating the religious establishment’s position on the blasphemy issue. See, for example, this news report “Blasphemy Law: JI Seeks Assurance from PM,” Dawn, Dec 31, 2010: http://www.dawn.com/2011/01/01/blasphemy-law-ji-seeks-assurance-from-pm.html. See also the report, “The right comes together,” Dawn, December 19, 2010. http://www.dawn.com/2010/12/19/the-right-comes-together.html.

  43. 43.

    The prominent secular voices were those of legislator Sherry Rahman, Governor Salman Taseer and Minister Shahzad Bhatti. Think tanks like the Jinnah Institute too played an important role. See “Sherry Rahman: Blasphemy Law Needs Rectification,” http://jinnah-institute.org/issues/210-sherry-rehman-blasphemy-law-needs-rectification.

  44. 44.

    The most important Islamic modernist voice in Pakistan is clearly that of the Al-Mawrid Institute and its intrepid panel of scholars. See “Punishment for Blasphemy against the Prophet (sws),” http://www.al-mawrid.org/pages/articles_english_detail.php?rid=1157&cid=304.

  45. 45.

    The Hanif Qureshi sermon justify the killing of Salam Taseer can be seen here: http://www.wichaar.com/videos/hanif-qureshis-sermon-which-made-mumtaz-qadri-to-kill-salman-taseer-gustakh-e-rasool/hanif-qureshis-sermon-which-made-mumtaz-qadri-to-kill-salman-taseer-gustakh-e-rasool-video_e0c6e14bd.html.

  46. 46.

    See report in Dawn.com at https://www.dawn.com/news/1442634.

  47. 47.

    See Rasul Baksh Rais, “What Kind of Pakistan Do We Want?” The Express Tribune, May 31, 2011: http://tribune.com.pk/story/178863/what-kind-of-pakistan-do-we-want/.

  48. 48.

    See for example Khalid Zaheer, “The Real Blasphemers,” The Express Tribune, Jan 02, 2011: http://tribune.com.pk/story/96867/the-real-blasphemers/. See also Javed Ahmed Ghamidi, “The Punishment for Blasphemy Against the Prophet (sws)”: http://www.ghamidi.net/article/Punishment%20for%20Blasphemy.pdf.

  49. 49.

    The religious establishment in Pakistan was helped by scholars from Saudi Arabia who wrote helpful Fatwas for them and also provided English and Urdu translations. See Fatwa of Sheikh Al-Munajjid: http://islamqa.info/en/ref/22809.

  50. 50.

    See the relevant English translation from Qadi Iyad’s Al-shifa on the World Wide Web, by a very reliable and able translator Al-shifah A Bewley: http://www.masud.co.uk/ISLAM/misc/alshifa/pt4ch1sec1.htm. See also the Urdu translation of Imam Ibn Taymiyyah, Al-Sarim Al-Maslool ala Shatim al-Rasool: http://www.scribd.com/doc/46845739/Al-Sarim-Ul-Maslool-Ala-Shatim-Ur-Rasool-by-Imam-Ibn-Tayyimia-URDU-Translation.

  51. 51.

    See Ezzedine Ibrahim and Denys Johnson-Davies (Tr.), An-Nawawi’s Forty Hadith (Riyadh, KSA: International Publishers House, 1992), pp. 106–107.

  52. 52.

    These reports are in Sunan Abu Dawud, #4361 and #4362.

  53. 53.

    See A. Guillaume (Tr.), The Life of Muhammad (Karachi: Oxford University Press, 1967), pp. 264–369. Also see Ibn Kathir, Safiur-Rahman Mubarakpuri et al. (Trs.) Tafsir Ibn Kathir (Jeddah, KSA: Darussalam Publications, 2003), Vol. 9, pp. 542–550. For an interesting study of Ka’b Ibn Ashraf’s assassination, see Uri Rubin, “The Assassination of Kaʿb b. al-Ashraf,” Oriens 32 (1990): 65–71. Norman Stiller, Jews of Arab Lands: A History and Source Book (The Jewish Publication Society, April 1, 1998), pp. 119–126.

  54. 54.

    The traditions are reported in Sahih Bukhari and the references are Book 45 Hadith #687, Book 52 Hadith #270 and Book 59 Hadith #369.

  55. 55.

    For accounts of Prophet Muhammad’s examples of forgiveness see some of these biographies. Tariq Ramadan, In the Footsteps of the Prophet: Lessons from the Life of Muhammad (London: Oxford University Press, 2007), pp. 193–195. Muhammad Husayn Haykal, Ismail Ragi al-Faruqi (Tr.), The Life of Muhammad (New Delhi: Crescent Publishing Co, 1976). Martin Lings, Muhammad: His life based on the Earliest Sources (Rochester, Vermont: Inner Traditions International, Ltd., 1983). See also Ibn Ishaq, A. Guillaume (Tr.), The Life of Muhammad (Karachi: Oxford University Press, 1967).

  56. 56.

    Quoted in Annemarie Schimmel, And Muhammad is His Messenger: The Veneration of the Prophet in Islamic Piety (Chapel Hill, NC: University of North Carolina Press, 1985), p. v.

  57. 57.

    See Ibn Kathir, Tafsir Ibn Kathir, Vol. 4, Trans. Sheikh S. Al-Mubarakpuri (Jeddah, KSA: Darussalam Books, 2003), p. 160.

  58. 58.

    See Syed Abul A’la Maududi, Meaning of the Quran, Vol. IV–VI, Trans. Ch. Muhammad Akbar (Lahore, Pakistan: Islamic Publications, 1993), p. 69.

  59. 59.

    See Syed Abul A’la Maududi, Meaning of the Quran, Vol. IV–VI, p. 71.

  60. 60.

    See Fakhruddin Al-Razi, Tafsir Al-Fakr Al-Razi, Vol. 5 (Beirut, Lebanon: Dar Al-Fikr, 2003), p. 3055.

  61. 61.

    See Mohammad Hashim Kamali, Principles of Islamic Jurisprudence (Cambridge: Islamic Texts Society, 1991), p. 247.

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  1. University of Delaware, Newark, DE, USA

    M. A. Muqtedar Khan

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Khan, M.A.M. (2019). The Loss of Ihsan. In: Islam and Good Governance. Palgrave Macmillan, New York. https://doi.org/10.1057/978-1-137-54832-0_2

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