Tag: religion

Independence of Thought is Islamic

Independence of thought recognized

The Holy Quran expressly recognizes independence of opinion for one and all, and requires that absolute obedience be given only to God and God’s Messenger:

“O you who believe, obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger…” (4:59)

This verse speaks of obedience to those in authority (ulu-l-amr), along with the obedience to the Messenger, and then mentions disputes which, it says, must be settled by referring them to God and the Messenger. The omission of ‘those in authority’ from the latter portion of the verse shows clearly that the quarrel here spoken of relates to differences with them, and in the case of such a difference the only authority is that of God and the Messenger, or the Quran and the Hadith.

Every authority in Islam, whether temporal or spiritual, is included in ulu-l-amr, and independence of thought for every Muslim is thus recognized by allowing them to differ with all except the Quran and the Hadith. The Companions, the Collectors of Hadith, the four Imams and the other jurists being thus included in ulu-l-amr, must be obeyed ordinarily, but to differ with any one or all of them, when one has the authority of the Quran and the Hadith is expressly permitted. And since the ultimate test of the correctness of Hadith is the Quran itself, the conclusion is evident that Islam allows independence of thought subject only to one condition, that the principles laid down in the Quran are not contradicted.

It will thus be seen that any Muslim community has the right to make any law for itself, the only condition being that such law shall not contravene any principle laid down by the Holy Quran. The impression prevailing in the Muslim world at present that no one has the right, even in the light of the new circumstances which a thousand years of the world’s progress have brought about, to differ with the four Imams, is entirely a mistaken one. The right to differ with the highest of men below the Holy Prophet is a Muslim’s birthright, and to take away that right is to stifle the very existence of Islam. Under the present circumstances, when conditions have quite changed and the world has been moving on for a thousand years, while Muslims have more or less stagnated, it is the duty of Muslim states and Muslim peoples to apply their own judgment to the changed conditions, and find out the ways and means for their temporal salvation.

Annotations: (Sadly, due to a lack of Ijtihad, the application of the Islamic way of life has become a challenge in many areas, especially for those living in the West. If only we all heeded the wise words of Maulana Muhammad Ali, who reminded us that the right to differ is a Muslim’s birthright.)

Preface to Annotations by Humaira Ahmad:

Preface by Humaira Ahmad 

In the name of Allah, the most Beneficent, the most Merciful. 

Society is a dynamic beast, ever-changing with each generation, era, and individual, each offering their unique perspective on life’s grand adventure. In the midst of society’s ceaseless evolution, one might wonder how we can navigate life according to a guide penned way back in 610 AD – the Holy Qur’an.

Now, don’t get me wrong; the Holy Qur’an is a reservoir of profound insights, replete with answers to life’s profound questions. However, it seems to maintain a certain distance from today’s youthful generation or any youthful generation, for that matter. Given society’s continuous transformation, which many find increasingly at odds with the teachings of the Qur’an, questions inevitably arise. These questions are posed not only by the youth but also resonate with segments of the older generation, those unafraid to voice their concerns and seek clarity on various aspects of the Holy Book.

As a British Pakistani Muslim woman residing in the UK, I have frequently found myself pondering various aspects of the Qur’an that appear enigmatic. Questions often arise concerning the roles of women, the patriarchal undertones embedded within the sacred text, and the apparent absence of discourse pertaining to the LGBTQ community. I once believed that certain facets of the Qur’an had grown outdated, seemingly unfit for the modern world, as they failed to acknowledge and accord respect to a significant segment of the population.

However, my outlook underwent a transformative shift after delving into “Religion of Islam” by Maulana Muhammad Ali, and with invaluable guidance from the patient and wise Zainib Ahmad (who also happens to be my aunt), as well as Dr. Zahid Aziz. I found that Islam has more flexibility within it than I earlier thought possible.

Through a meticulous process of annotating Maulana Muhammad Ali’s work, Zainib khala and I engaged in thought-provoking discussions concerning aspects that warranted a contemporary perspective, one that resonated with people today. These annotations reflect my individual viewpoint, shaped by my upbringing, my society, my circle of friends, and my personal conception of what Islam – and indeed all religions – should represent. I approach it from the standpoint of a young woman who has strived for equal access to nearly everything accessible to men, hence preferring to avoid reading the Qur’an through a patriarchal lens.

Our aspiration is that the dialogue and annotations Zainib khala and I have shared may extend solace and illumination to those grappling with similar questions, thereby serving as a stepping stone to reveal that Islam is indeed a faith for all times. When approached with a progressive and modern interpretation, the Qur’an can seamlessly transcend the epochs, adapting to the needs of today and to needs yet to unfold.

It’s conceivable that when women interpret the Qur’an, its message acquires a different hue; after all, the world appears distinct through a woman’s lens than through a man’s. The intersectionality of our backgrounds and our intergenerational discourse give rise to thought-provoking inquiries, opening up more avenues of exploration than they resolve. Nevertheless, the process of dialogue and annotation has proven to be an immensely rewarding experience, one rendered feasible through the unwavering support, courage, and patience of my cherished Zainib khala. Her profound understanding and profound knowledge of Islam have been instrumental in bringing this venture to fruition.

Our hope is that this interpretation of Islam may provide a sense of relief and inspiration to those uncertain in their faith and contribute to the ongoing expansion of the realm of inquiry.

Sincerely,

Humaira Ahmad