Chausser du 42!

By Noor Adam Essack, *R. Hasan Miyan: “Oppression exists in all patriarchal socities”* - Le Défi Media Groupe - Port Louis, Mauritius; Friday, May 20, 2011

There is a general perception that Islam is not a very tolerant religion. We often hear that countries which are predominantly Muslim sometimes persecute religious minorities…

I would rather say that Islam, as practiced and “used” by radical leaders, is not tolerant. In fact, in some of the so-called Islamic countries, it is not only non-Muslim minority groups who are persecuted; Shi’ites or Ahmadis also are persecuted.

In Iraq, for example, although the Shi’ites represent a majority, they are persecuted along with the minority groups. The problem is not with Islam and the true teachings of Prophet Muhammad (peace be upon him). The problem lies rather with human (mis)interpretations and subsequent actions which suit the political motives and/or economic objectives of ruling parties. This kind of persecution is more connected to political tactics to gain or retain power.

Of course, there is also the “hatred” for other religions, rooted in fanaticism. And we all know that fanaticism continues to exist because ignorance prevails. Muslims who think that non-Muslims do not deserve any respect or compassion are far from the example of Prophet Muhammad (peace be upon him). In fact, he taught that Christian and Jewish tribes who accepted Muslim law must be allowed to worship in their own way and to live according to their own laws.

In any discussion about Islam, the question of women always comes up. Many people believe that Muslim women have an inferior status to men and that they are generally oppressed by men (either by their husbands or fathers, brothers, uncles; etc). What's your view?

Let us be clear about this: a woman in Islam is not inferior to a man. There are so many verses of the Koran and teachings which indicate that God (Allah) considers both in much the same way. Islam emphasises separate roles and responsibilities for women and men based on their natural traits and possibilities; for example, the task of nurturing children goes naturally to the women who carry and give birth to them while men’s responsibility consists in providing the family with the material means of survival.

But this does not imply that a woman cannot be economically active; in fact, it is to be noted is that if a woman has her own source of income, she does not have the obligation to spend it for her family. Now, who would be foolish enough to think or say that either of these roles is inferior or superior! The idea of superiority arises only if one thinks that working outside the home is more important than taking care of the family; but no-one can deny the importance of the family unit as the basis of society and how an individual’s character is shaped by his family life. Islam promotes these values and empowers both men and women in their respective roles.

The notion that women are generally oppressed by men is true to some extent because as mentioned earlier, Islamic laws are subject to human interpretation and patriarchal societies do tend to favour male dominance. May I also add that this dominance and oppression exist in all patriarchal societies and are not only to be found in some Muslim countries.

As a rule, many Muslim men as individuals, be they husbands, fathers or brothers, are very much aware of the true teachings of Prophet Muhammad (pbuh) and treat their womenfolk with respect and affection, in line with the saying that “Paradise lies at the feet of mothers” or “the best among you are those who treat women well”.

It is very interesting to note how the Prophet (pbuh), rightly and understandably, emphasised the importance of girls’ education when he said: “Educate a girl, you educate a family.”

I know that Sufism is important to you. Can you tell us what Sufism is all about?

Sufism is the inner or spiritual dimension of Islam through which one comes to know oneself. It is the path upon which we engage in Jihad akbar – that is the greater battle – which is the battle against the lower self, its desires and fears, its habitual impulses which cause us to be out of harmony with the Divine Nature. It is only after this battle has been fought and won that the truly human being can exist.

In fact it implies acknowledging our shortcomings and defects in our character – spiritual illnesses as they are called. Examples of these illnesses include anger, violence, envy, arrogance, selfishness, etc, which adversely affect our feelings and thought processes. The next step is to find the remedies and the means to cure them.

This is why the Sufi disciple needs a Shaykh or Pir – a spiritual guide who is the one who can, by Allah’s guidance and permission, reach the depths of the disciple's soul and transform his or her negative qualities. Indeed, Sufism revolves around the master-disciple relationship and no-one can claim to be walking on the Sufi path without the guiding hand of a living master.

One well-known Sufi teaching even affirms that Shaytaan [the devil] becomes the master of the one who has no master. Ultimately, the seeker’s aim is to know his Lord since Prophet Muhammad (pbuh) said that he who knows himself knows his Lord.

Sufis therefore strive to reach God and the main characteristic of this path is Love. Enraptured in the love of God, the Sufi seeks to discover the reality of laa ilaaha il lal laah, there is no God but He, through the very important practice called dhikr or remembrance of God which causes the heart to become fonder until he/she is utterly consumed, annihilated (fana).

But Sufism is espoused by some and rejected by others. Why do you think this is so?

One reason to reject Sufism is surely the lack of knowledge about what it is in reality. Some people don’t even bother to find out, they just take for granted whatever criticism they hear while others choose to reject Sufism because their parents have always done so and they just follow suit.

On the other hand, Sufis are known to be tolerant while radical Muslims do not accept this so-called non-conformity to Islamic rules and regulations. Again it is a question of understanding and interpretation.

Cultural tendencies also can explain this difference. For example, in many Sufi traditions, music or singing is allowed.

If there are different Sufi schools of thought, Mauritius is not spared because it seems to me that there are different brands of Sufism in our country, and even among the Murids in Mauritius there are apparently divisions...

…Very true. But is not diversity a necessity? There are surely as many brands of Sufism in our country (and elsewhere) as there are human preferences. According to me, divergence should not be seen as a curse: it provides a measure of our magnanimity or lack of it. As Cheikh Abdoulaye used to say : tout le monde ne peut chausser du 42 ! [We do not all use a 42-size pair of shoes!]