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On having read the controversial article written by an MDP member named Aaniya which was published in the Minivan Daily, I decided to produce a spur-of-the-moment reaction (as opposed to critique) to that article. Out of laziness, I have decided to critique it paragraph-by-paragraph, which may cause some difficulty for the reader because of repetitions. I apologise.

First paragraph: The claims that Aaniya makes are based on a gross simplification of the country’s reaction to the Asian Tsunamis not all of which are on record but are known through mere anecdotal evidence. In addition, Aaniya has misinterpreted some of the sentiment as being targeted wholly towards women. If there are any records, Aaniya makes no reference to them, shows no proof towards anything, as if the reader is to be content by taking her word for it.

That the Hadith and the Quran clearly state that a woman (since its the point here) should don a veil, Aaniya makes no mention. In addition, Aaniya makes no mention of the fact that to claim, Islamically, that the Tsunami was a warning from God is a valid Islamic interpretation based on the primary Islamic texts.

“Allaah is the All-Wise, All-Knowing in all that He wills and decrees,” writes the Sheikh Ibn Baz, “And He is the All-Wise, All-Knowing in all that He legislates and commands. He creates and decrees whatever signs He wills, to frighten His slaves and remind them of their obligations and duties towards Him, and to warn them against associating anything in worship with Him, going against His commands and doing that which He has forbidden.

Allaah says (interpretation of the meaning):
“And We sent not the signs except to warn” [al-Israa’ 17:59]

“We will show them Our Signs in the universe, and in their own selves, until it becomes manifest to them that this (the Qur’aan) is the truth. Is it not sufficient in regard to your Lord that He is a Witness over all things?” [Fussilat 41:53]

“Say: ‘He has power to send torment on you from above or from under your feet, or to cover you with confusion in party strife, and make you to taste the violence of one another.’” [al-An’aam 6:65]

Al-Bukhaari narrated in his Saheeh from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that when the aayah (interpretation of the meaning)

“Say: ‘He has power to send torment on you from above” was revealed, the Prophet (peace and blessings of Allaah be upon him) said, “A’oodhu bi wajhika (I seek refuge in Your Face”; “or from under your feet”, he said, “A’oodhu bi wajhika (I seek refuge in Your Face)…

Al-’Allaamah Ibn al-Qayyim (may Allaah have mercy on him) said: “Allaah sometimes gives the earth permission to breathe, which is when major earthquakes happen; this makes people feel scared, so they repent, give up sins, pray to Allaah and feel regret [for their sins]. When there had been an earthquake, some of the Salaf said: your Lord is warning you. When Madeenah was struck by an earthquake, ‘Umar ibn al-Khattaab (may Allaah be pleased with you) addressed the people and said: if there is another earthquake, I will not stay here with you.”" (Saheeh al-Bukhaari, 5/193)”

Thus, can’t it be a valid Islamic interpretation that the Tsunami was a warning?

Perhaps Aaniya was unaware of this interpretation of the Quran and Hadith.

Second and third paragraph: Aaniya goes on to make ad hominem arguments against these mysterious, hardline scholars who have “claimed that the curse of God has come upon us due to the evil of women”. She argues that these scholars demand complete, blind obedience, arguing that they claim to know the secrets of God’s Revelation.

Aaniya tactfully ignores the warning issued in the Prophet’s (pbuh) last sermon to hold onto the Quran and the Sunnah, the two things standing in the way of us going astray. She also ignores the command that innovation should be avoided, for all innovation is in the hellfire according to Sunnah.

Aaniya makes no comparison between these mysterious scholars’ interpretations of the Quran and Hadith to mainstream, and agreed-upon interpretations, and neither (just to strengthen her case) does she compare their interpretations to that of the Taliban or Usama bin Ladin. Surely, such a tactic could have worked for her.

She argues that religious scholars who gain the obedience of a people are thus “highly dangerous”. This is a groundless argument on her part, as she (a) makes no quotes, references, or even reflections as to how a large group of people following a clergy of scholars can be detrimental to society, nor does she (b) make any mention of the present-day manifestations of such scholars as the Adhaalath party’s relatively quiet campaign for political power as opposed to the MDP’s massive protests.

The only evidence that she may give for this is implied: that an Al-Qaeda may spring up in the Maldives, taking away everything that has been built in terms of our “progress”.
Now, Aaniya should have then at least attempted to compare how similar these mysterious scholars’ (who she keeps anonymous) interpretations of the Quran and Hadith are to her ideal form of Muslim society, if she deems any Muslim society ideal. She stops at mere criticism. Moving on.

And Allah Truly Knows Best.