The Verdict
For Iqbal, women's rights are human rights

For Iqbal, women's rights are human rights

Shams Hamid July 19, 2010

Allama Muhammad Iqbal's philosophy is most relevant for Muslim community because of his understanding of the spirit of Islam as being essentially humanistic and reformative and for his formal arguments that satisfy the principles of Islamic jurisprudence. Iqbal finds ‘Ijma’ as an inherent principle for change in formal religious interpretations. ‘Ijma’ is both a principle of movement and reform to adjust with an everchanging reality. It is also a democratic principle as it is based on the popular opinion of muslim community.

Let the Muslim of today appreciate his position, reconstruct his social life in the light of ultimate principles, and evolve, out of the hitherto partially revealed purpose of Islam, that spiritual democracy which is the ultimate aim of Islam.”(Iqbal: “Reconstruction of Religious Thought in Islam”, Chapter 6)

Iqbal was essentially a philosopher not a poet. He used his poetry to disseminate his philosophical views. Sir Dr. Allama Muhammad Iqbal was well versed in Islamic philosophies, Indian philosophies as well as western philosophies. He was fundamentally a humanist. Muslim Sufi masters like Rumi, Mulla Sadra, Mansoor Hallaj and the likes inspired him. Iqbal’s attempt to synthesize formal religion with the spiritual aspect of the prophetic and Sufi traditions to modernise Muslim thought is still relevant for Muslim societies. He understood that a rigid and fixed interpretation of Islam will make the religion stagnant and as a result it will fail to help Muslims to adapt with their ever-changing needs due to changes in the material environment.

“The transfer of the power of Ijtihad from individual representatives of schools to a Muslim legislative assembly which, in view of the growth of opposing sects, is the only possible form ‘Ijma’ can take in modern times, will secure contributions to legal discussion from laymen who happen to possess a keen insight into affairs.” (Iqbal: “Reconstruction of Religious Thought in Islam”, Chapter 6)

The Holy Quran, Sunnat, Ijtihaad and Ijma, and Qiyas are four fundamental sources of interpretation in Islam. The Holy Quran and Sunnat have already been completed and are hence fixed. Ijtihaad, Ulemas interpretation of Islam, was also fixed in Sunni Fiqah when Muslim doctors Imam Abu Hanifah, Imam Ahmed bin Hanbal and Imam Malik completed their canons. With the Quran, Sunnat and Ijtihaad being completed, the source of new interpretation remains ‘Ijma’ and ‘Qiyas’ according to the Sunni sect of Muslims.

“The third source of Muhammadan Law is Ijma, which is, in my opinion, perhaps the most important legal notion in Islam. It is, however, strange that this important notion, while invoking great academic discussions in early Islam, remained practically a mere idea, and rarely assumed the form of a permanent institution in any Muhammadan country. Possibly its transformation into a permanent legislative institution was contrary to the political interests of the kind of absolute monarchy that grew up in Islam immediately after the fourth Caliph. It was, I think, favourable to the interest of the Umayyad and the Abbasid Caliphs to leave the power of Ijtihad to individual Mujtahids rather than encourage the formation of a permanent assembly which might become too powerful for them.” (Iqbal: “Reconstruction of Religious Thought in Islam”, Chapter 6)

Simply put, for Sunni Muslims today, the authentic Islamic source to interpret a new situation is the opinion of majority Muslim and reasoning. ‘Ijma’ means the popular opinion of Muslims, and ‘Qiyas’ is reasoning. Let us consider the case of slavery in the light of Iqbal’s philosophy to understand the repercussions of the principles and spirit of his thought for the status of Muslim women in today’s Muslim community.

“…When we study the four accepted sources of Muhammadan Law and the controversies which they invoked, the supposed rigidity of our recognized schools evaporates and the possibility of a further evolution becomes perfectly clear.” (Iqbal: “Reconstruction of Religious Thought in Islam”, Chapter 6)

Following Iqbal’s views from his famous philosophical work “Reconstruction of Religious Thought” we will make a judgment based on Quran, Sunnat, Ijtihaad and Ijma to decide whether a Muslim or a Muslim community should condone or denounce ‘slavery’ today. Quran mentions slave at least twenty nine times. Quran does not ban slavery, however, it asks Muslims to be kind with slaves and recommends them to liberate slaves. Quranic teachings on slavery are more progressive than other teachings of its time. Our prophet showed kindness to slaves and liberated many slaves recommending his companions to do the same. Bernard Lewis writes,

"Islamic practice still represented a vast improvement on that inherited from antiquity, from Rome, and from Byzantium". (Lewis, “Race and Slavery in the Middle East”: Ch. 1)

Mujtahids condoned slavery but they also formalized their rights to shelter, food, clothing, and medical attention and a period of rest. A master must sell, contract out or liberate slaves if she/he fails or refuse to provide sustenance and fulfill their rights. Another writer Murray Gordon concludes that the prophet’s approach to slavery was not revolutionary but it was reforming, he did not abolish slavery but he improved their conditions. (Gordon, “Slavery in the Arab World”: page 19) From an analysis of slavery based on The Holy Quran, Sunnat and Ijtihaad we find that slavery was not abolished yet each of these sources reformed the inherited and existing institution of slavery by improving the conditions of slaves and recommending their liberation. As for popular Muslim opinion or ‘Ijma’ on slavery, the majority of Muslim communities have denounced slavery which has been abolished them at large. Therefore, any Muslim indidual or community condoning and/or practicing slavery today is liable to be denounced and indicted.

Based on the same principles let us analyse whether Muslim women today should have equal human rights as that of a Muslim man as enshrined in the United Nations Charter of Human Rights.

O humanity! Verily we have created you from a single male and a single female, and have made you into tribes and peoples so that you may know one another. Verily the most honourable of you are those who are most pious with God. (The Holy Quran 49:13)

In a Hadith the Prophet Muhammad (PBUH) said that "Indeed! Verily women are the twin halves of men." This Quranic verse clearly declares that for God a man and a woman are essentially equal as a human beings, and God judges them both based on their piety alone. And the Hadith presents the same view that humanity is shared equally both by men and women equally. Quranic discourse on women is mostly based on the rights of women instead of the duties of women. Therefore, according to Quran and Hadith, both men and women share the same aim in life and are expect the same reward as human beings.

The guide of best moral conduct for both male and female muslims is Prophet Mohammad (PBUH). Muslim women’s spiritual and moral guide is not any woman because Prophet Mohammad (PBUH) is the example of the most pious conduct.

Surely the men who submit and women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and truthful women, and the patient men and patient women, and the humble men and humble women, and the charitable men and the charitable women, and fasting men and fasting women, and the men who guard their chastity and the women who guard, and the men who remember Allah and women who remember – Allah has prepared for them with forgiveness and mighty reward.(The Holy Quran 33:35)

Before Islam Arabs buried their daughters alive, but within 23 years after the Prophet (PBUH) started preaching Islamic concept of women the Arabs ended the practice. Islam empowered Arab women further with property rights and right to enter into a contract, even a political contract with a combatant. Following Quranic teachings Prophet Mohammad (PBUH) improved the conditions of Arab women through relevant and practical reforms. If we look at the roles women played during and after the life of Prophet Mohammad (PBUH) we see that his first wife Hazrat Khadeejah was the first person to believe in him, she encouraged him and financially backed him in spreading Islam in the first year of the prophecy.

After the death of Prophet Mohammad (PBUH), his wife Hazrat Aisha became most significant in spreading the message of Islam by narrating most of his statements (Hadith), explaining the meanings of verses of Quran and the statements of the prophet and giving religious pronouncements and religious verdicts. Islamic teachings sufficiently uplifted Arab women to participate in the fields, independently carry on trade and business and at times nurse soldiers and carry privisions for them. Muslim Arab women educated themselves and educated others, owned property and conducted business and gave religious verdicts. They excelled in times of peace as well as in times of war. Observing all this Ibn-e-Rushd, the famous Muslim philosopher, doctor and judge of 12th century claimed that women and men are equal in every respect having equal capacity to participate in all modes of productive activity during peace and war.

1400 years old, with over one and a half billion followers the Muslim civilisation displays resilience and an ability to adapt to the changing environment and to evolve toward perfection through continuous reforms. Islam is a humanistic religion, in its spirit, The Prophet of Islam (PBUH) is a blessing for the whole world, therefore, the charter for Human Rights is in complete harmony with the ideals of Islam.

The claim of the present generation of Muslim liberals to reinterpret the foundational legal principles, in the light of their own experience and the altered conditions of modern life is, in my opinion, perfectly justified. The teaching of the Quran that life is a process of progressive creation necessitates that each generation, guided but unhampered by the work of its predecessors, should be permitted to solve its own problems. (Iqbal: “Reconstruction of Religious Thought in Islam”, Chapter 6)

Therefore, in view of Quranic verses, Prophet Mohammad’s (PBUH) empowering attitude towards women, mujtahids’ instituted reforms to elevate the status of women and the ‘Ijma’ of the majority of Muslim community today we can conclude that the human rights of women as proclaimed in the charter of United Nations are in conformity with the humanistic spirit of Islam.

And for women have rights over men similar to those men have over women. (The Holy Quran 2:228)

WRITTEN BY:
Shams Hamid Analysis and intellectual discourse from Toronto based Research Fellow at the Centre of Critical Qualitative Health Research, University of Toronto

The views expressed by the writer and the reader comments do not necassarily reflect the views and policies of the Express Tribune.

COMMENTS (23)

SKChadha | 13 years ago | Reply Iqbal is a favorite poet for Hindustan, basically for his song “Sare Jahan Se Accha, Hindustan Hamara”. He was a great nationalist and I respect him. The thoughts expressed by him on Ijma and Ijtehad are too complicated for me to understand. However, as long as it relates to democratic values and equal rights to women in society, they match to my thoughts.

Shams Hamid | 13 years ago | Reply @A Naheed: Thank you for all the corrections. I appreciate your close reading and your guidance. Instead of "Fiqah" it is spelt 'Fiq'h' or 'Fiqh'. 'Ijtihad' should not be spelt 'Ijtihaad' either. Imam Shafii is not mentioned but I did not ignore him intentionally. After Hanfi Madhab most sunni Muslims follow his Fiqh. As for Mujtahid you correctly pointed out that one need not be an Aalim. However, Abu’l Husayn al-Basri in “al Mu’tamad fi Usul al-Fiqh” has established some requirements for a mujtahid that is also accepted by later Sunni scholars, including al-Ghazali. Iqbal on Ijma: "The Ijm«`’. The third source of Muhammadan Law is Ijm«’ which is, in my opinion, perhaps the most important legal notion in Islam. It is, however, strange that this important notion, while invoking great academic discussions in early Islam, remained practically a mere idea, and rarely assumed the form of a permanent institution in any Muhammadan country. Possibly its transformation into a permanent legislative institution was contrary to the political interests of the kind of absolute monarchy that grew up in Islam immediately after the fourth Caliph. It was, I think, favourable to the interest of the Umayyad and the Abbasid Caliphs to leave the power of Ijtih«d to individual Mujtahids rather than encourage the formation of a permanent assembly which might become too powerful for them. It is, however, extremely satisfactory to note that the pressure of new world-forces and the political experience of European nations are impressing on the mind of modern Islam the value and possibilities of the idea of Ijm«’. The growth of republican spirit and the gradual formation of legislative assemblies in Muslim lands constitute a great step in advance. The transfer of the power of Ijtih«d from individual representatives of schools to a Muslim legislative assembly which, in view of the growth of opposing sects, is the only possible form Ijm«’ can take in modern times, will secure contributions to legal discussion from laymen who happen to possess a keen insight into affairs. In this way alone can we stir into activity the dormant spirit of life in our legal system, and give it an evolutionary outlook. In India, however, difficulties are likely to arise for it is doubtful whether a non-Muslim legislative assembly can exercise the power of Ijtih«d. But there are one or two questions which must be raised and answered in regard to the Ijm«’. Can the Ijm«’ repeal the Qur’«n? It is unnecessary to raise this question before a Muslim audience, but I consider it necessary to do so in view of a very misleading statement by a European critic in a book called Mohammedan Theories of Finance - published by the Columbia University. The author of this book says, without citing any authority, that according to some Hanafâ and Mu‘tazilah writers the Ijm«’ can repeal the Qur’«n.48 There is not the slightest justification for such a statement in the legal literature of Islam. Not even a tradition of the Prophet can have any such effect. It seems to me that the author is misled by the word Naskh in the writings of our early doctors to whom, as Im«m Sh«Çibâë points out in al-Muwaffiq«t, vol. iii, p. 65, this word, when used in discussions relating to the Ijm«’ of the companions, meant only the power to extend or limit the application of a Quranic rule of law, and not the power to repeal or supersede it by another rule of law. And even in the exercise of this power the legal theory, as ‘Amâdâ- a Sh«fi‘â doctor of law who died about the middle of the seventh century, and whose work is recently published in Egypt - tells us, is that the companions must have been in possession of a Sharâ‘ah value (Àukm) entitling them to such a limitation or extension.49 But supposing the companions have unanimously decided a certain point, the further question is whether later generations are bound by their decision. Shauk«nâ has fully discussed this point, and cited the views held by writers belonging to different schools.50 I think it is necessary in this connexion to discriminate between a decision relating to a question of fact and the one relating to a question of law. In the former case, as for instance, when the question arose whether the two small Sërahs known as Mu‘awwidhat«n 51 formed part of the Qur’«n or not, and the companions unanimously decided that they did, we are bound by their decision, obviously because the companions alone were in a position to know the fact. In the latter case the question is one of interpretation only, and I venture to think, on the authority of Karkhâ, that later generations are not bound by the decision of the companions. Says Karkhâ: ‘The Sunnah of the companions is binding in matters which cannot be cleared up by Qiy«s, but it is not so in matters which can be established by Qiy«s.’52 One more question may be asked as to the legislative activity of a modern Muslim assembly which must consist, at least for the present, mostly of men possessing no knowledge of the subtleties of Muhammadan Law. Such an assembly may make grave mistakes in their interpretation of law. How can we exclude or at least reduce the possibilities of erroneous interpretation? The Persian constitution of 1906 provided a separate ecclesiastical committee of ‘Ulem« - ‘conversant with the affairs of the world’ - having power to supervise the legislative activity of the Mejlis. This, in my opinion, dangerous arrangement is probably necessary in view of the Persian constitutional theory. According to that theory, I believe, the king is a mere custodian of the realm which really belongs to the Absent Im«m. The ‘Ulem«, as representatives of the Im«m, consider themselves entitled to supervise the whole life of the community, though I fail to understand how, in the absence of an apostolic succession, they establish their claim to represent the Im«m. But whatever may be the Persian constitutional theory, the arrangement is not free from danger, and may be tried, if at all, only as a temporary measure in Sunnâ countries.53 The ‘Ulem« should form a vital part of a Muslim legislative assembly helping and guiding free discussion on questions relating to law. The only effective remedy for the possibilities of erroneous interpretations is to reform the present system of legal education in Muhammadan countries, to extend its sphere, and to combine it with an intelligent study of modern jurisprudence."

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A Naheed | 13 years ago | Reply Shams wrote, "When Muslim doctors Imam Abu Hanifah, Imam Ahmed bin Hanbal and Imam Malik completed their canons". He left out Imaam Shafi. A great number of Muslims follow the Shafa'i school of thought. Ijtihad is not 'Ulemas interpretation of Islam'. IJTIHAD MEANS EXERTING TO FIND A SOLUTION TO A PROBLEM IN ALL TIMES TO COME BASED ON THE QUR'AN AND SUNNAH. Ijtehad was used by the Blessed Companions of the Prophet (PBUH). Itjehad was never 'Fixed', its a myth. It is being used even now. Its spelled, FIQH, not Fiqah. 'Ijtihad«d' , Typing error.

Ibrahim Sajid Malick | 13 years ago | Reply “The Reconstruction of Religious Thought in Islam” should be translated in all Pakistani languages. 9th, 10th, 11th and 12th grade students should be gradually introduced to this text.

Malik Rashid | 13 years ago | Reply Shams Hamid Thanks for the response. I totally agree with the fact that education is necessary to counter the claim of 'literalists' as sole representative of Islam. Muslim modernists of India showed fear and hatred of indigenous religious groups and their claim to modernity was followed by their demand for seclusion from others i.e. partition of India. Ali Shariati, another Islamic modernist successfully argued against any chasm between religion and modernity. In the footstep of Iqbal, he desired a mass transformation which resulted in instituting Ayatollahs over Iran. The goal of eliminating falsehood by the light of knowledge must not be compromised for a larger class-size, I think. Diluting truth with the noble aim of inclusion ends up empowering those who do not mind abusing power. Pakistan and Iran are two examples. Glory of conquest could be revisited for making peace with those who were trampled. Truth and reconciliation could be a good exercise followed by critical evaluation of religious tenets and beliefs. As a religious group, the first thing Muslims must change is their rejection of other religions. Replacing religious beliefs with sound knowledge could be a long process but it must not be averted. Massaging the collective ego is a useless tool for short term political gains. Peace.

Shams Hamid | 13 years ago | Reply Thanks Nadeem and I am happy that you want to go to the source directly. Please follow the link and it will take you to Dr. Iqbal's site where his work "The Reconstruction of Religious Thought in Islam" is available free of cost: http://www.allamaiqbal.com/ Enjoy!

Nadeem Sarfraz | 13 years ago | Reply Excellent and incisive analysis. Can I find Iqbal's "Reconstruction of Religious Thought" on the net? This article has motivated me to read Iqbal's book.

Shams Hamid | 13 years ago | Reply @Umair Thank you for your kind words. Iqbal has clearly demonstrated that there is an inherent principle of change built into Islam. @Rehman Tragic indeed. We need to enlighten ourselves to lessen a tid bit of ignorance. Kabir said education without compassion is useless. @Ibrahim Sajid Malick Thank you for your elaboration on the condition of women in Pakistan and reminding us of the vision of Pakistan’s Founding father. We need to be vocal to display the diverse viewpoints among Muslims, we cannot allow only the militant and literalist interpretation to represent all Muslims as if Muslims are a monolithic category. @Abdul Waheed Thank you Sir for your agreement. @Malik Rashid Thank you for your critical comment. I am looking forward to your further comments. @Josh Wienman Thank you for your criticism, I appreciate your disagreement and I have tried to answer as well as I could. I hope you will respond to my post. @Mike Thanks for the good news. Like Malik Rashid I am also hopeful that this aid is used for the purpose it is intended and it helps in improving the conditions of Pakistani women. @Naheed Thanks for defending me. I appreciate your intentions. However, we need to respect criticisms and we have to clarify, correct and even accept and amend our position. @Kaleem Memon Thank you for your generosity Sir. I have merely tried to demonstrate Iqbal’s understanding of Islam and its application on the status of the modern Muslim women. @Faheem The attitude of Sufis towards money is very interesting. They neither stop its inflow nor restrict its outflow. Pakistan needs financial help and Kerry-Luger bill is the first one of its kind to develop civil society. We must appreciate it because we need democracy not military dictatorship. @Rani Thank you Rani. As a Pakistani I also appreciate an Indian’s positive comments. Wishing peace and friendship between Pakistan and India. @Atiya Rehman Thank you Atiya. I would love to see more women writing on this issue, not that men should not.

Shams Hamid | 13 years ago | Reply @Malik Rashid Thank you for enlightening and critical comments. First of all I am not trying to make laws based on arguments. In fact I am using arguments to engage people in a debate to shape the public opinion and to construct a consensus that alone has the legitimate authority to make laws. Further, Human Rights are constructed based on the democratic philosophy and if all the Human Rights are successfully implemented in a society it will automatically convert into a democratic society. Finally, since there is no compulsion in Islam, hence no external authority can legitimately enforce religious edicts, it is an individual's prerogative to either abide by it or not to abide by it. You hardly see any country with majority Muslim population or government of Muslims in the past to have enforced "Sharia" in their state whether it is Umayyads, Abbasids, the Fatimids, the Mughals, the Safavids, and Ottomans. The political theory of state or a political theory of Islam was not developed until early twentieth century when it began to emerge in the discourses of the Islamists including the literalists like Maudoodi and the modernist like Iqbal.

Shams Hamid | 13 years ago | Reply @Josh Wienman Muslim civilization has been around for more than 1400 years and today every fourth human is a muslim. Muslims have great diversity, Arab muslims are not the same as Irani muslims or Indonesian or Indian and Pakistani muslims. Even within Pakistan and India muslims of different ethnicity display their peculiar interpretation of Islam. When Turks accepted Islam they did not have to give up their cultural identity, in fact, Islamic values were incorporated in their Turkish culture adding a new strain of muslims in the hetrogenous muslim community. Muslims come in all colours and shades. There have been and there still are modern Muslims, traditional muslims, humanistic muslims, rational muslims, communist muslims, secular muslims, extremist muslims etcetra. Not all muslim groups are militant, this literalists' group among muslims constitute less than few percent of all muslims and these alone are in conflict with modernity. The majority of muslims today are not against modernity. Turkey is an example of a democratic and modern country with majority muslim population. Iran was also a modern country and it even became democratic at the time of democratically elected prime minister Mohammad Mosaddegh whose government only lasted two years from 1951 to 1953. His government was toppled by CIA to bring in their King Raza Shah in 1953. US had even closer relationship with Iran during Raza Shah's monarchy than they they had with Israel. In Pakistan also all the dictatorial regimes enjoyed better relationship and backing of USA as compared to the democratically elected regimes. Monarchs of Saudi Arabia still enjoy a much more priviliged relationship with USA despite the fact that the 15 terrorists of 911 belong to Saudia. US has been consistently thwarting the attempt of weaker nations to completely de-colonize themselves by achieving complete sovereignity after gaining independence from the colonial rule. In South America US has toppled democratic gevernments to replace them with dictators also. Based on such a bloody history of western colonial rule and after the independence of nation states the neo-clonial rule has hampered newly liberated nation states’ development into a soverign, modern and democratic nation of the world. This is very important to fight the literalist narrative of Islam that is based on Takfeer hermeneutics (Calling everyone not following their narrow brand of Islam Kafir). Literalist interpretation of Islam, propagated by Abdul Wahab, Maududi, Syed Qutb and funded with $100 billion petro dollars of Saudi Arab since 1975, has hijacked Islam by suppressing all other interpretations. It seems that there is no other interpretation of Islam besides the literal one because of the Saudi money, literalists’ violent and takfeer based hermeneutics and their designed role in Jihad against USSR. It is very difficult to change the narrative without any financial support surpassing or atleast equaling Saudi spending of $3 billion every year. Saudis use this money to build mosque, madarsa and print and distribute their hate literature (Calling everone not following their narrow brand of Islam Kafir). The majority of mosques and madarsas in North America is also funded by Saudi money. In this backdrop the Indonesian cleric’s statement brings hope since Indonesia has the largest Muslim community. Bangladesh imposing ban on the availability of Maududi’s books in Mosque libraries is also an encouraging attempt in regaining the narrative from the literalists. However, there is a long way to go for 1.57 billion muslims to successfully adapt to modernism. All muslim sects and groups ranging from modernists through traditionalists, sufis to extremists realize that it is impossible to deny the reality of the modernity. We all are living in todays modern world with innumerable material and immaterial changes as compared to a thousand years ago (When Muslims completed Ijtihad and closed their office in all Sunni sects) or even hundreds of years ago when industrialization began, or three decades ago when advanced technology changed our mode of production and with it our whole way of life changed. Things have changed and no matter how much some of us want to go back and live with Salafs (People of the first couple of centuries after the begining of Islam), it is impossible to return. Therefore we all have to adapt with modernity to survive. You see even Talibans or any such extremist Salafi group cannot fight with sword and communicate without phones and emails anymore, they have to use the modern inventions invented by the infidel western civilization. My point is, all the muslims have to deal with modernism by adapting to its requirements, this I guess is the first step towards renaissance or in fact towards survival instead of suicide.

Atiya Rehman | 13 years ago | Reply Islam gives women the most right. I am glad that Dr. Shams Hamid has nicely explained it.

Rani | 13 years ago | Reply very good article. As an Indian I am glad to see this type of positive activity in our neighbor country.

faheem | 13 years ago | Reply @Mike We don't need American money. All we want is for America to leave us alone.

Khaleel Memon | 13 years ago | Reply Subhan Allah! Very good article, Professor. May Allah bless for doing kind service. Islam is indeed a religion of peace that respects human rights, women's rights, childrens rights ..

Malik Rashid | 13 years ago | Reply Mike It is wonderful. We hardly hear any good news these days. Hope the causes are well served and we see tangible improvement. Peace.

Naheed | 13 years ago | Reply Josh, Your statement is inflamatory and unnecassary. Dr. Shams Hamid has done a great service by demonstrating how Islam is a peaceful and just religion. Please be respectful.

Mike | 13 years ago | Reply Those interested in women's rights in Pakistan will be happy to know that Hillary Clinton today announced a new five-year, $40 million Gender Equity Program to be funded by USAID aimed at advancing women’s rights and empowerment in Pakistan by: Expanding women’s access to justice; Helping women exercise their rights in the workplace, community, and home; Combating gender-based violence; and, Strengthening the capacity of Pakistani organizations that advocate for gender equality, women’s empowerment and the elimination of gender-based violence. The U.S. has already committed $12.5 million for this program and nationwide grant-making is expected to begin in August. Grantees will include non-governmental organizations, community-based organizations, policy think tanks, academic research and training institutions, professional and business associations, media, civic advocacy organizations, civil society coalitions, as well as partnerships with relevant government or quasi-government entities addressing women’s equality and empowerment.

Josh Wienman | 13 years ago | Reply What a stretch... it shows your desparation. Your article is attempt to hoodwink us into thinking that Islam is compatible with modern civilization. Islam does not have a perception issue - you can't change it just by writing about it. How has Islam changed in last 1400 years?

Malik Rashid | 13 years ago | Reply Rights of women are human rights, we know, but human rights are not the standard for legitimacy in non-democratic political systems and society. 'Divine laws' are requisitioned by monarchs and dictators because good for the greatest number is not their objective. From the perspective of state and society, we could safely deduce that divine law, sharia or god's command does not constitute law because it cannot be challenged or amended. For the same reason, no state or community could justify prosecuting individuals on behalf of god. For defying the physical law of gravity you fall to death and it is not necessary for the state or society to punish you for such transgression. This understanding of legal system must be laid bare and the necessity of law could be impressed by enforcement, if laws based on humane principles are devolved by consensus or majority. Backing laws with arguments and example from religion could be helpful for communities but they matter no more than a demonstration or example in a lesson plan.

Abdul Waheed | 13 years ago | Reply Dr. Shams Hamid, Great article. You are right about human rights and Islam.

Ibrahim Sajid Malick | 13 years ago | Reply It is heartening to note that Islam is not in conflict with human rights specially at a time when the abuse of women in Pakistan's patriarchal society is growing at an alarming rate. A recent Human Rights Watch report estimated that between 50 percent and 90 percent of Pakistan's 82 million girls and women are victims of violence. Pakistan is the world's sixth-largest country and an emerging economic force. But Pakistan cannot progress, and move forward unless the rights of women were protected. In 1996, Pakistan ratified the U.N. Convention on the Elimination of All Forms of Discrimination against Women, and the government amended its constitution few years ago to better protect women's basic human rights. But institutions haven't done enough to impose justice on behalf of women. It's easy to write it in a constitution, but it's very difficult to implement. In reality, the rule of law is seldom enforced. Pakistan's founding father, Mohammad Ali Jinnah, said in a speech in 1944: "No nation can rise to the height of glory unless your women are side by side with you; we are victims of evil customs." Discourse about the position of women in Islam and women's roles in a modern state received severe blow when moderates like us gave up our rights to stand up to the belligerent mullahs. I am glad that en educated person like you, someone with a PhD on Islamic epistemology is interpreting religion. Let's not allow our ignorant mullahs tell us what is "Islamic." With scholars like you, I can walk with my head high and say, "yes, I am a Muslim."

Rehman | 13 years ago | Reply But Iqbal's dream gets killed in Pakistan everyday... How this poor woman was killed for 'honor' just read the tragic story: http://theterrorland.blogspot.com

Umair | 13 years ago | Reply One of those articles you wish would never end. More quotes! I want your book sir, even this is not enough to satiate the interest you have inspired. Do you believe in this forward principle built into Islam, we would eventually have seen an Iqbal (if he lived in our times) accepting the equality of the sexes?

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