REAL LIFE : ISLAMIC GUIDANCE ON TROUBLING ISSUES

 Introduction

Anyone familiar with Islam as an intellectual tradition will at some point come across collections of fataawa (sing.fatwa), in which the Mufti will provide answers to queries on issues ranging from rituals to business laws. Many works of this genre have survived for hundreds of years, and still provides insights to contemporary readers, such as the famous multi-volume Majmoo' al fataawa, a collection of the opinions of Ibn Taymiyyah  ( d.1328). 

Our intention here is not to provide fataawa, but rather to share succinct suggestions, based upon Islamic texts, on a variety of important issues that are faced by Muslims, in particular in the West Coast region of the United States. Much of the points below are equally relevant for non-Muslims. We are confident that the issues highlighted below, accompanied by answers as based on deen, will prove to be helpful in having a healthy and balanced life.

Intoxicants

The West Coast generally has a well-known liberal culture, differing in many ways not only from other nations, but regions in the country itself. Thus, it's approach to the consumption of intoxicants has reflected that reality. 

Alcohol, as well as items such as marijuana (cannabis) and tobacco products generally, although deemed largely socially acceptable, are known to create physical and financial harm. A NEW YORK TIMES article has highlighted this regarding alcohol Even a Little Alcohol Can Harm Your Health, Research Shows - The New York Times (nytimes.com)  

Tobacco use is very high, even among Muslims, many of whom have followed fatawaa arguing that it is not technically forbidden (haraam) but rather simply disliked (makrooh). Tobacco is both harmful and addictive, so much so that the manufacturers are required (by law) to list some of those harms on a pack of cigarettes and other products generally. A list of the harms provided by Mayo Clinic Nicotine dependence - Symptoms and causes - Mayo Clinic makes the argument that the best treatment is to stop consuming such items. 

The Qur'an has said that intoxicants, defined as that which befogs the mind, has more harm than benefit (Q 2:219) and is a repugnant tool in Satan's hands (Q 5:90). This should be sufficient for us as an alert to abstain from such products, even in (seemingly) "harmless" scenarios. 

Gambling

Much of the above information on intoxicants can likewise be said of gambling. The AMERICAN PHYSCOLOGICAL ASSOCIATION How gambling affects the brain and who is most vulnerable to addiction (apa.org) has highlighted the problems associated with it, manifested in new avenues of gambling now available. 

The Quranic verses cited above also have a mention of gambling. It may seem like simply a fun game. but it has long term devastating effects. Qur'an (5:90) says that if we want success (in life), that activity, even with small amounts of money, must be discontinued. 

Financial victimization

Too often we are hearing of this problem, an issue which can no longer be ignored. The most common form people, (particularly the elderly,) are targeted is that an email, text or a direct message on social media will be received promising heavy financial incentive if they (the victim) agree to "hold" money allegedly found in some exotic location.  Once the victim gives their bank details, they end up losing their money, rather than gaining a profit. Some tips on avoiding this problem are found Reports of Nevada-based financial scams: How to protect yourself (8newsnow.com)

Variants of the same scam include threats via text messages or email or what is commonly called honey traps, in which a person (usually a false identity) will express romantic interest in the victim, create a bond via text or internet communication to the point where the scammer will express a need for financial help, a pattern that continues until the victim is literally drained of their resources. Older men (but also elderly women) are most targeted because of living alone, limited family interaction, and less likely to generate suspicion. Another aspect of this is that victims, once realizing the scope of the deception, are often unwilling to report to the authorities, out of embarrassment and shame.  The American Association of Retired Persons have published a very good summary ​Online Romance and Dating Scams: How to Spot a Scammer​ (aarp.org)

Islam has provided a number of tools to limit exposure to dangers posed by such situations. It tells us not to waste our wealth, neither are we to be stingy (Q 17: 26-27), it encourages us to pursue financial security, but not to make it the sole reason of life (Q 2:201, 28:77), not to use wealth for foolish purposes (Q 2:188).  If something is too good to be true, it usually is indeed an indication of fraud. The Islamic scriptures clearly is against theft and fraud of all kinds, even stating harsh penalty for such ( Q 5:38, 83:1-6 and many more), thus, we should not be the perpetrators of it either.

Black Magic

There is much which falls under the term black magic, but our usage of this term refers to a sort of open or hidden flirtation with the occult. We have addressed this topic in detail  Shamsuddin Waheed: THE INTERSECTION BETWEEN THE OCCULT AND HUMAN LIFE . 

Our view is that such activities, while acknowledging the high probability of fraud and mental health issues present, it is vital for people to stay away from such interest, even if abilities to enter into that realm (for whatever reason) is actually available, because it is entering into a realm that unleashes those forces that are actually beyond our ability to control. Indeed, we are to seek God's presence in these regards, his protection from the entities in that realm (The last 2 chapters of the Qur'an). 

Difficulties in finding a spouse.

This is a serious problem for Muslims in the United States. The concept of marriage (in an American context) is already a failing institution in society as a whole, with a whopping 40%-50% of marriages ending in divorce! For Muslims, the added problem is in finding suitable matches, because of unrealistic expectations, immaturity, cultural differences, or even self-sabotage. 

It is our view that some alterations in our approach is necessary to remedy this problem. In some environments and contexts, polygamy would have to resorted to. More realistic expectations on the part of men and women alike are likewise required. Entertaining the possibility of relationship outside of one's race or culture is another option. This can admittedly be problematic, but it can be even more problematic when (for example) a second-generation person is paired with a person from back home, having actually two different cultures (despite originating in the same place or sharing the same ethnicity).  Moreover, in situations where a wali (guardian, usually a male relative, looking out for the needs of the single female relative) is not available, it actually seems prudent that a woman may have to take the untraditional steps of seeking out a spouse for themselves. 

Tradition tells us that before nabuwwah, Muhammad was working as an employee of a rich widow named Khadijah. She was older and seemingly well off. It was she, may Allah be pleased with her, who proposed marriage to him. In other words, she expressed initial interest in him. 

Most (Muslim) men working in a professional environment have become accustomed to a behavior and ethic that will rarely pursue a relationship, out of fears of a hostile workplace, in respect to actual company policies, or worrying about harassment charges and the like.   Everyone's situation is unique, yet in any case women may need to take the example of Sayyidah Khadijah, Radee Allahu 'anhaa, who saw something of interest in Muhammad. She proposed to him, and he went on, by the grace and design of Allah (S.W.T.) to become the seal of the prophets, Sall Allahu 'alayhi wa sallam.  Thus, it may be necessary for women to be direct in expressing interest when they encounter a potential spouse.  It is also important to learn the lessons of the Istikhaarah prayer  before seriously embarking on that journey.  See Shamsuddin Waheed: Reflections on Istikhaarah: the priorities of life

Toxic family/surroundings

Although now a vogue term, it is appropriate when describing those related by blood, yet are the most destructive. Abuse (both physical and emotional) is rampant, yet it is swept under the rug in the name of family honor. 

Family is arguably the most important social unit, particularly in Muslim cultures, second only to God, it is meant to be an incubator of love, loyalty and support. It can be reasonably stated that tribe is simply an extension of that network, but what happens when those traits are not present? 

Similarly, in a (so-called) religious circle, disagreements on theological points can lead to the most extreme conclusions, creating an environment of constant argumentation, or worse yet, when religion is actually used to justify toxicity, such as mentioned above. 

The Qur'an is actually very realistic in addressing this. It says " O believers! Indeed, some of your wives and your children are (actually) enemies to you, thus, be cautious of them"(Q 64:14).

The text actually mentions two more items, but the first item is to be cautious (fa-ahdharhum). This is intentionally vague, in the sense that it clearly allows the reader to figure that out for themselves what "taking caution" means. If family members or so called "friends" and "religious circles" are actually detremintal to your development (for whatever reason), a person (particularly one who has been victimized) had the right to seek out means for protection. If that means to stay away from such environments, limit contact and the like, so be it! The text goes on to say "If you pardon" (wa in ta'foo), meaning that you can understand the situation and chose to pardon, but still take precautions. If a drug addicted relative stole from you, you can chose to forgive, but in the future you would naturally be more careful regarding leaving your valuables in the open! Next, it states "Overlook" (wa Tas-fahoo), to be forbearing, to a point. 

یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اِنَّ مِنۡ اَزۡوَاجِکُمۡ وَاَوۡلَادِکُمۡ عَدُوًّا لَّکُمۡ فَاحۡذَرُوۡہُمۡ ۚ وَاِنۡ تَعۡفُوۡا وَتَصۡفَحُوۡا وَتَغۡفِرُوۡا فَاِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ

I understand Q 64:14 as giving choices rather than a sequential mode of action. In other words, a person facing those serious toxic surroundings is being given by Allah options to exercise as the person finds applicable. In these regards, I am actually taking a lead from the views of the great jurist Imam Abu Hanifah (d. 767), who made the same argument regarding Q 4:34. 

The Qur'an (Q 9:107) mentions that an imitation "mosque" set up by hypocrites, those who were actually involved in schemes against the Prophet (upon whom be peace). The Qur'anic revelation instructs the Prophet and the believers generally not to step into such a place, to not stand for prayers in such an environment, as it is better to be in an environment built upon good intentions and a desire for purity and growth (Q 9:108). 

Thus, be it in a "religious" or familial setting, Islam is clearly stating that we have the right to be in places and surroundings that are conducive for our growth, and that we have the right to make those judgements for ourselves and to take actions to have both personal and spiritual security. 

Emotional health

Much of the above can be connected to this issue as well, and while I am not going to comment on medicines prescribed by an authorized professional, I will say that emotional health has strong connections to correct beliefs and spiritual foundation. An authentic spirituality will provide strength in trying times. 

We have consistently taught that the Qur'anic recitation (particularly of verses that contain words of affirmation), five daily prayers, payment of charity and the like are tools to maintain one's health, but we cannot deny the need to add physical exercise in places where natural beauty is present, occasional entertainment that generates good feelings, and other such activities. More tips are given Shamsuddin Waheed: Mental & Spiritual Heath: An Islamic Perspective

 It is worth noting that modern life itself produces the foundations for emotional or mental health problems. Issues of poverty, housing, and financial instability are all by-products of a world order which has taught capitalism and individualism, when in reality these are very destructive. Thus, addressing those issues are also helpful in building up one's emotional health.   Wa Billaahit Tawfeeq.

Looking Over The Horizon: a glimpse at the methodology we use to explain and apply Islamic teachings

 

Introduction

Life is a journey, wherein the traveler has happiness as well as pain, where he or she learns and benefits from the experiences of others. The longer we live, the more opportunities we have to grow, to mature in outlook, and to use that as a means for benefit for self and others. 

From a religious perspective, the primary purpose of existence is to function in the matter decreed by God, and that function itself delivers benefit to the wider whole. Fossil fuels are the remains of lifeforms long gone, yet our planet is literally powered by the presence of those dead organisms. The Qur'an phrases it in the following manner "And I (Allah) have not created the Jinn nor humanity (for any purpose) except that they worship Me." (Q 51:56).

This term "worship" is not restricted to rituals conducted in an assigned spot at specific times, rather, worship is to function as useful and productive in much the same way as the fossil fuels have done, and we all should invoke Allah to be those who prove to be useful and productive in this world.

The purpose of this article is to highlight the building blocks of the methodology we employ to explain and how to apply Islamic teachings. This composition is by no means exhaustive, nor does this writer claim immunity from mistakes or faulty conclusions. After all, "perfection is with God alone" (Al Kamaalu lillaahi wahdah), as the expression goes.  In short, what we are sharing, and always share (insofar as understanding the faith and its application) is what we see looking over the horizon.

It should be noted that the summary below has more relation to application (fiqh) purposes than to theological constructs. 

[1] The Qur'an

The Qur'an is the primary text, seen as the uncorrupted word of God, the final scripture, delivered to the figure referred to as "the seal of the Prophets", Muhammad ibn 'Abdullah, Sall Allahu 'alayhi wa sallam

. It's place in Muslim life is beyond question, its value as the preserved scripture with historical validation is similarly above reproach. All Muslims, regardless of cultural or sectarian label, affirm these aforementioned assertions. Moreover, the Qur'anic content is surprisingly general, allowing for application in just about any environment.  Regarding its own status, we are told "Say: it is, for those who have faith, a guide, and a healing (source)" " (Q 41:44).  

Allah (Subhaanahu wa ta'alaa) has also told the Prophet Muhammad (peace be upon him) " And We (Allah) have been sending down consistently (Nazzalnaa) upon you the scripture as a clarification of all things, a guide. a mercy, and good news for those who submit." (Q 16:89).

Thus, in our methodology, a careful examination of the Quranic text on any given issue is required, particularly social issues. 

(2) The Prophetic Sunnah

We would be remiss without consultation with the tradition of the Prophet. Indeed, to him the Qur'an was revealed, and it was he who taught not only the text but the way by which the text was to be applied. The reports of his statements, actions, even tacit approvals, are recorded in hadeeth literature. The hadeeth literature is vast, it is comparable to bits of data, entered into files, placed under analysis, categorized and referenced as needed. 

 Because the hadeeth literature is so vast, traditionally the investigation and referencing of that genre has been limited to specialists in this particular field. We agree with this approach, and advocate that the general body of Muslims own books such as The Forty Hadeeth (An-Nawawi) or Riyaadhus Saaleheen (Gardens of the Righteous), as works like this have largely useful and non-controversial narrations, however the vaster works should be read by specialists.  To use an analogy, the Medical Doctor has the right to own and research complicated medical texts because of their training, whereas a novice would consult the same works and become confused. 

In answering queries, we do refer to the reported words of the Prophet when needed, and we keep in mind that the words and actions recorded have a context often unique to the Prophet's time and place, as well as the principle that the most important tradition of his to follow is that which provides guidance, particularly in worship and ethics, known as Sunnat al Hudaa. 

We keep in mind that the words and actions recorded in the hadeeth literature are to be in conjunction with the Qur'an, either in word or spirit, that those words must not overthrow well-established Islamic principles, must not contradict known historical facts or scientific data. While this is not the place to get into a discussion on the traditional methods of hadeeth verification ('Ilmul hadeeth, 'Ilm ar-rijaal etc), understand that it is consulted and referenced in addressing queries. 

(3) The schools of thought (Madhaahib)

We do address specific questions with reference to the schools of thought when applicable. After all, most Muslims have grown up in a family or society, so it makes sense to use this as a source, and comparison or deriving rulings from other schools when needed. 

(4) Local or personal needs/dynamics

In a Western context, this reality cannot be ignored, and it is the strongly held view of this writer that often the answers given by the scholars are lacking cultural or situational awareness. Convert sisters' marriages with non-Muslim husbands get broken up because they have been told "it's now haraam," without even a chance to address the issue, families become disturbed because the Muslims are told by the scholars not to have thanksgiving or Christmas dinners with non-Muslims, leading to a host of other negative consequences. 

The social sciences, personal and societal history and overall needs all must be kept in mind when giving advice on the methods of practicing and applying Islam. 

(5) Liberal Or Conservative Islam ?

Our approach towards the application of Islam is often described as "liberal". While I understand the reasons behind this perception (ft.1), I attempt to follow the model of Prophet Muhammad-peace and blessings of God be upon him- who was described by his companions as "a teacher that makes things easy "(Mu'alliman Muyassira) when addressing the religious needs of those who consult with me. 

Thus, I see myself as a Muslim, trying my best to understand and apply Islam in the world circumstances we face. I try to give advice based on the Qur'an, Sunnah, and the overall needs of people. 

I believe that Islam is Allah's guidance for all mankind, at least for those who are willing and able to embrace it, and I believe further that the deen is not as hard as people think it is. I do not water down the faith, and I share what I believe is authentic, true and beneficial. May Allah give us all guidance and a firm stance on what is correct, may He correct our faults. Ameen.

Footnote

(1) The main reason behind this perception (I assume) is that my Islamic academic background has been associated with other teachers deemed "liberal", as well as a look of a "normal guy". 

The arena of Ikhtilaaf: An introduction to the reasons behind different conclusions

 

The self-image Muslims hold regarding the deen of Islam is that it is perfect, it contains clarity and a firm answer to all things. This assessment is largely true, in the extent that the foundational texts, doctrines and practices are universally accepted among Muslims (in stark contrast to that found in other religious traditions), and that even in secondary or peripheral matters, there is general agreement. 

Thus, it comes as a surprise when we encounter others whose views or practices differ from ours! For scholars, the term ikhtilaaf (from the root kha-la-fa meaning "he was behind" or "He was different") is often employed, as well as another derivative term khilaaf.  "Ikhtilaaf" ("Having differences") is an expression used in everyday speech typically with a negative connotation (although it does not necessitate that it be seen that way) while khilaaf is usually applied as simply noting a difference of opinion.

Below we have highlighted some of the reasons behind the existence of differences among Muslims, both in a scholarly context as well as outside of that arena. It should be noted that the primary focus of this list is on legal conclusions (i.e. fiqh), with little impact on theological matters ('aqeedah). 

(1) All Muslims have same primary sources (Qur'an and Prophetic Sunnah) for fiqh but differ in methods of application of legal minutiae. 

The entire ummah accepts the primacy of the Book of God in theory, yet in practice the schools of thought (Madhaahib, in both the Sunni and Shiite worlds) have developed readings and principles for interpreting (with legal application) the text in different ways. A famous example is that of the end of Q 4:43, which speaks of the necessity of renewing one's state of ritual purity (a necessity for salaah) when having "touched women". Three of the four schools among Sunnis understand this to refer to sexual intercourse, meaning that a bath (ghusl) must be done before offering prayers. The Shafi'ee school, however, while agreeing on the need for a bath after intimacy and before salaah, takes it a step further. Their interpretative method takes the term "touch" in a literal way, that any skin contact with the opposite sex annuls one's state of purity, regardless of circumstances. 

Taking just this one example, we can see the implications in how Q 4:43 has been practically applied. In places where the Shafi'ee madh-hab dominates (such as Far East Asia and East Africa), interactions with the opposite sex (wherein touching may occur) is limited. Even for those who shake hands with the opposite sex may wear gloves!  If a Muslim from a Shafi'ee region moves or works in a Hanafi region, they find a different practice and attitude on this.

Similarly in prayers, the Shafi'ees have the practice of making Du'aa Qunoot (ft.1) in the fajr prayer. This is based on some reports in the hadeeth literature (Saheeh Al Bukhari) that assert the Prophet ( Sall Allahu 'alayhi wa sallam) did this. The other schools within the Sunni community do not see that report as reflecting normative Prophetic practice, they say he did it only in a war context, in a very limited fashion, thus, the other schools do not include it in their Fajr prayers. 

In the philosophical realm, the usage of hadeeth also finds different levels of application. The Hanbali school (which is the de-facto legal school of the Salafi movement) has no problems using a weak report (hadeeth da'eef) as a source of evidence to built a legal precedent, so long as one of the report's narrators were not deemed a known liar (kadh-dhaab) or violator of Islamic norms and values (faasiq).  The Hanafi school has more reliance on the Qur'an, to the point where they will see a solitary Quranic verse as having more value than the reports in the hadeeth literature. Thus, when we read in the scripture that we should be quiet and listen to the Quranic recitation (Q 7:204), the Hanafi school uses this verse to support the practice of NOT saying "Aameen" outload after the recitation of Soorah Al-Faatihah in prayers. (see ft.2 and 3).

(2) Cultural foundations influencing perceptions of how textual application should happen

It is natural for people, both scholars and non-scholars alike, to understand religion, texts and other issues in light of how they have been raised and taught. 

However, it is important, especially for the religious functionaries, teachers, scholars and the like, to grow beyond those limitations, especially when dealing with others from outside those sets of experiences. While there is a great deal of cultural similarities among Muslims globally, there are differences that can impact how the faith is applied and cause some levels of arguments and commotion. All Muslims have traditionally agreed upon the obligation for women to wear modest clothing, including the headscarf (ft.4), yet we find that the cultural foundations can be misplaced. Some argue that bright-color Hijabs (scarves) and dresses are forbidden. This is a cultural view, not one which is supported by the Quranic texts nor the Prophetic Sunnah!

North American culture associates pink, purple and orange as colors women wear, and thus, men don't tend to use these colors in their clothing. Yet, these colors are worn in abundance by Muslim men in West Africa!  In other words, cultural attitudes have an impact on perceptions, and those perceptions must be altered in some form when dealing with an outside culture!

(3) The ones providing answers looking at the same issue from an angle apart from another person

Again, this is natural. After all, one person-regardless of intelligence and education, cannot see all. As Muslims, we are taught that God Alone sees and knows all.  The scholars and Imams can (and will) come to different conclusions as a result of these realities. The best we can do is try our best to understand and apply the religious teachings in accordance to our own circumstances, and thereafter have trust in Allah. Wa Billaahit Tawfeeq.

Footnotes

(1)  The process of Du'aa Qunoot for the Shafi'ees is that after the rukoo' (bowing) in the second rak'ah, one raises the hands and recite the du'aa loudly. It can be short or long, its wording derived from the texts (of Qur'an and hadeeth) or one's own chosen wording. 

(2)  The practice of saying "Aameen" after Al-Faatihah in the prayer derives from the hadeeth literature, one of the reports having the Prophet say that if the (recitation of) Aameen coincides with the recitation of the same expression by the angels, God bestows forgiveness on such people. The Hanafis, while not rejecting these reports, interpret them in light of Q 7:204, and thus, recite it silently (sirri). 

(3) The Shiites' perspective is that the reports mentioned in footnote 2 (reported by Abu Hurairah, whom Shia sources tend to distrust) are in fact not prophetic at all but are rather innovations borrowed from Jewish practices. Thus, they don't recite "aameen" after Al-Faatihah during salaah, neither aloud nor silently. Yet, in individual or collective du'aa, they will say "aameen" to end the supplication, just as Sunnis do.

(4) In recent years there has been a questioning of the legitimacy of the head covering for women. In our view, such rejection is unjustified. In any case, any clothing (regardless of style or origin) that displays modesty and covering of what Islam has stated should be covered is acceptable by the religious standards. A discussion on this issue can found elsewhere on this blog. Shamsuddin Waheed: Can Modesty and Exhibition coexist? Thoughts on the first Hijabi supermodel

 

Interfaith fall forums 2024- The Open Forum

 Note:

Below is a link as well as timestamps for the Interfaith Council of Southern Nevada's forum, in which I was a presenter.  In addition to the video and timestamps, the entirety of my intended presentation (cut short because of time restrictions) is shared within this post.

Timestamps:

0:33 Marvin Gowryn remarks

3:20 Moderator's welcome (Ellie Rouhani)

10:50 Scientology center introduction

15:00 Moderator's instructions

Presentations

18:44 Donna Mead (Pagan)

26:46 Deacon John Nixon (Greek Orthodox)

34:06 Imam Shamsuddin Waheed (Islam)

42:05 Dr. Thomas Selover (Unification church)

49:51 Rev. Laura Hallett (Religious science)

57:42 Rev. Joan Roeschke (Scientology)

103:35- Q and A session

Click here to view forum video

My full presentation

Open forum presentation 11/12/23 Las Vegas, Nevada

 

Good evening! I am honored to be here for the Interfaith council of Southern Nevada’s annual panel discussion. WE are to share a bit of our faith that may not be properly understood or widely known, and to accomplish this, we have to understand that “Islam” is nothing more than an Arabic word which means to submit or surrender to God’s will. The one who does this action of submission is called a “Muslim”.

 

Thus, it is appropriate to call Jesus a Muslim, to call Abraham a Muslim, to call Moses a Muslim. Yes, the format of their rituals, their expression and their laws differed from the Muslims of today, but they nonetheless submitted to God’s will. Our belief is that the process of prophet and scripture sending finds its conclusion with the Qur’an coming forth to Muhammad, who is called “The seal of the Prophets”.

 

The laws and doctrines of that which came to Muhammad are rational, logical, and fit within any environment or context. A summary of all of this is as follows. (five pillars) (1) Belief in the One and Only God, and that Muhammad was a messenger of God. (2) daily prayers. (3) Regular charity. (4) Fasting in Ramadan, if health conditions allow. (5) Pilgrimage to Makkah, if health and financial conditions allow.

 

The beliefs are summarized in “articles of faith” (1) God (2) Angels (3) Scriptures: signifying Divine communication. (4) Messengers. (5) Judgement day. (6) That the limitations of existence, both good and bad, emanate within God’s rules.

 

These actions and beliefs give Muslims strength. Islam is the fastest growing religion in the world, and  a Pew Research Centre report asserts that by 2070, it will be the largest religion in the world.  The strengths of Islam include an easily understood theological foundation, firm morals yet flexibility in its application. It values marriage, family, care for the poor, education, and clean living. For examples of flexibility, we can look at the dietary code and daily worship. Pork is famously not allowed on the dinner-plate, yet the Qur’an itself allows it if under starving conditions. Similarly, we are to offer prayers five times daily, preceded with a washing, and the prayer itself having standing, bowing and prostration, yet the washing can be dispended with if water is unavailable by simply a rubbing of soil, and the prayers can be shortened in length and combined with other prayers when conditions such as traveling and combat are present.

 

Some fun facts include the following: Jesus is revered in Islam; he is mentioned by name 25 times in the Qur’an. However, we don’t follow the idea that he was in fact God or part of a trinity. Only God can be God, God has no partner. Moses is also in the Qur’an, details on his life and mission form a great deal of the Quranic content, even more than the life of Muhammad the Prophet. Our custom is to say “peace be upon him” after the names of all of the prophets, not just the Prophet Muhammad.  Another fun fact is that Muslims can overcome cultural and racial divisions and form healthy communities with ease. Our mosque, Masjid Ibrahim of Las Vegas, proudly has a minimum of 9 different ethnic groups forming the community.  It is the Prophet Muhammad who said that there is no virtue in being white as opposed to black or arab as opposed to not being an Arab. He said the only criteria for virtue is one’s awareness of God.  All of the Islamic guidelines are present for human safety and happiness.

 

Islam is very practical, yet widely misunderstood. One issue is that of Jihad. It is true that Islam is not a pacifist faith, yet jihad does not mean “holy war”. Rather it means “struggle” and the term is used in both military and non- military context within the Islamic texts. The Islamic rules of war are very clear, it forbids the targeting of civilians, and war itself is deemed a last resort.

 

Islam also delivers the ultimate liberation of women, both sexes have natural and cultural functions. The 4^th chapter of the Qur’an is entitled “women”, and, contrary to popular assertion, gives inheritance rights and freedom of marriage choice. I am proud to note that our mosque founder is the 1^st woman to initiate construction of a mosque in the USA, her name is Sharaf Haseebullah, who is present this evening.

 

The primary sources of Islam are the Qur’an, God’s words, as delivered over a 23 year period, something which happened over 1400 years ago, and the words, actions of the Prophet Muhammad. His words are recorded in sources called the hadeeth literature. This literature is NOT considered sacred, but it is nonetheless important. The format for matters such as the daily prayers come to us from Muhammad, as recorded in that literature.

 

I would like to share one more relevant teaching from the Qur’an. It tells us to respect our parents, even if they are not believers. It says not to follow them if they attempt to impose on us incorrect notions. Yet we are still to be with them in this world. Wa Saahib-humaa fid dunya Ma’roofa. This fact alone should be sufficient to prove that Islam is not some violent force out to destroy everything. It teaches respect, love and compassion. 

Are arguments actually worth it?

 In generations past, disagreements would occur between people facing each other, or at least via a telephone or even a letter. These incidents could be simple political or social differences being voiced loudly between family and friends, or on personal grievances and religious dogmas. 

In today's world, this has "evolved" into posts online (with the plethora of platforms available), in which a person can take an anonymous identity, pretend to be someone else, engaging people with a viciousness that would more than likely not be visible if the parties concerned actually met face- to- face. Strangers can find ways to violate the privacy of their interlocutors, hacking into their medical or financial records, and even "dox" their ideological foes. If that was not bad enough, universities, companies and governments can (and often do) penalize individuals for expressing views contrary to their own, and, worse still, pressure individuals to vocalize "official" positions. The whole idea of freedom of thought and political expression drowns in a sea of water released by those who truly believe in a world-order that would make George Orwell cringe! We have seen this repeatedly in Western nations in the wake of recent Middle East violence. Comedians, musicians and a host of other non-political actors under pressure illustrate this very well.

Arguing with the stubborn

While some certainly have financial incentives to engage in arguments online, others do so out of a seemingly genuine conviction that their assertions are true, despite a plethora of evidence to the contrary. In the real world, we may end up in cycles of arguments with colleagues, relatives and even neighbors. The digital realm offers a certain amount of freedom of expression not experienced in the real world, especially with the ability to adopt nicknames and disguising of one's identity, yet there are also the dangers of inciting negative emotions in face-to-face encounters.

 وَّاِذَا خَاطَبَہُمُ الۡجٰہِلُوۡنَ قَالُوۡا سَلٰمًا 

The Qur'an says "and when the ignorant address you, say "peace"" (Q 25:63). The term "ignorant" (Al-Jaahiloon in this particular verse) has the following relevant meanings (1) Having qualities that do not demonstrate tolerance, intelligence and forbearance) (2) Lack of information and insight on the particular subject. (3) Behavior and disposition that does not display maturity.  The English term stubborn can be seen as an equivalent for the Arabic term Jaahil!

Arguing with the intelligent

Engaging with an intelligent interlocutor can have its rewards, such as them having the capacity to see your viewpoint (and you theirs), sharpening the presentation, and coming to a mutual understanding and positive conclusion.  However, even with this, it can delve into name-calling, emotional tirades and inappropriate retaliation. We must also recognize that those we may deem intelligent opponents also can operate from an insincere agenda, perhaps to provoke you into a statement or an action that would lead to unnecessary problems. Others may want to distract you from engaging in productive work. 

The Qur'an does say "Do not debate with people of scripture, except in ways that are best, unless it is with those among them who do injustice and say, "We believe in what has been sent to us, and what has been sent to you, our god and your god is one (and the same), and we are submissive to Him."{Q 29:46). This shows us that we should try to find common ground when we deliver our presentation. 

Qur'an has also told us not to ridicule the idols of the idolaters (Q 6:108) and not to engage with those who are making fun of us, at least until they turn to another subject (Q 4:140). These guidelines help us to maintain mutual respect in any discussion. 

Conclusion

Arguing just for the sake of arguing is largely unproductive. It wastes time and energy. If arguments are entered into, it should be with the right people, at the right place and the right time. We should share correct information when it is appropriate and do what we can to dispel slanders and false news. The workplace may not always be the best place to do that, and emotional replies tend to not produce positive results. 

When we do engage with those with different beliefs (be they political, religious or other), we should present well, with evidence and logic, yet. be prepared that for whatever reasons, they may leave the discussion with the same views that they entered into it. The Qur'an itself gives an entire chapter in recognition of this fact, ending with the words to those with differing theology "To you be your way (deen) and to me my way." (Q 109:6)

The misled and misleading: Some reflections on the "guides" in today's world

 Introduction

There are a number of statements of the Prophet Muhammad (sall Allahu 'alayhi wa sallam), as reported in the hadeeth literature, that speak on the dangers posed by corrupt leaders in the latter times (Akhir uz zamaan). While it is true that a number of them are clearly (when studied contextually) making reference to political or secular figures, there are others which illustrate that the religious scholars are the objects of discussion!

Thus, while the below may indeed have application to the secular figures, our primary focus is the religious leadership, which are usually self-appointed, delusional and prone to dangerous, harmful activities. Tradition ascribes the twin attributes of "misled, misleading" (Daal wa Mudill) to such folks. 

With the advent of the internet, coupled with the emergence of affordable video streaming services, a brick-and-mortar headquarters are no longer necessary. With a little bit of technical savvy, background (which no longer need to be physical, it can all be done using technology) and charisma, a voice can obtain millions of views and followers, generate wealth, all the while delivering incorrect or useless information.

Below, we will look at some examples of this rather sorry spectacle, as well as relevant Islamic information that will deliver us proper guidance. 

(1) The Unqualified Imam

The United States Muslim community has a situation unlike any other place in the world, wherein an actual mosque, properly built and situated, can have an Imam that is not even remotely qualified. To quote one African American Muslim activist, the only qualification such a person has is the ability to spell the word I-M-A-M! 

This is understandable when taking a look at the American religious culture, deeply influenced by protestant Christianity, which largely approaches Christian scripture from an unregulated, opinion-based, "inspired" individualized readings, with no other considerations. A motivated person "feeling inspired by the Holy Ghost" can easily open up a space and begin preaching and getting followers. He (or she) does not need to be bothered with joining a particular denomination, nor have certification, training or even a grounding in the details of the faith. With enough articulation, a person can become very successful.

There are some caveats necessary to address. An Imam will always be questioned regarding their qualifications and abilities and be open to attacks by critics. A prime example is Shaykh Yasir Qadi, a graduate of Islamic University of Madinah, with both bachelor's and master's degrees, coupled with a doctorate in theology from Yale University, (currently working as head Imam in a large Texas mosque) is still dismissed as simply lacking simple qualifications by his opponents. In addition, even for those who seemingly have no grounding, there is much room to simply ignore those things if the person is deemed sincere, humble and worthy by those who support him.

By unqualified Imam, we mean the person who has taken the title for himself yet has no abilities to do the simple things such as leading prayers, funerals, yet deems himself able to implement religious changes, advocate destructive views, with no consideration for those who follow him. 

The unqualified Imam is one who does not recognize his weaknesses nor seeks to rectify them. He is the one whose ego gets in the way of his growth as a professional as well as human being. If you find such a person and can't change that situation, simply move on to a better suited (for you) Imam.

(2) The Unmosqued Imam

Although the term unmosqued refers to a Muslim who doesn't feel comfortable in any masjid setting (usually because of personality, cultural or sectarian nuances), there is also the case of people who- in some cases- have never worked as an Imam or in any capacity within a mosque or Muslim community who attach the title (or a similar title such as "Shaykh" "Ustadh" etc) to themselves. Such persons feel motivated to deliver lectures from the comfort of their bedroom, in which their main thrust is to attack Muslim community leadership, personalities, and preach "an enlightened Islam" that bypasses tradition, scholarship, and even knowledge generally.  

Such personalities often speak from frustrations, projecting wrong motivations onto others, and has a track record of emotionalism, trouble making and ambition.  We advise caution when listening to a speaker who, as the proverb goes, is a rebel without a cause! It is worth noting that there is much intersection between the first two mentioned above, and to a certain extent #4!

(3) The young idealist

In the age of podcasts and livestreaming, voices can share as they see fit. The young idealist has love for his religious (and cultural) identity, he (or she) thinks that they have been able to understand all there is to the chosen subject matter, and (in search of views and sometimes income) and engages in debates with theological opponents- both within and outside of Islam.  

I have been watching such livestream events lately, noticing the lack of wisdom and humility, and a plethora of ego, anger and arrogance in the presenters. The people of wisdom (wisdom usually coming with age) are often so busy with real-life problems in their communities, doing the necessary work, that they don't get around to acquiring the tools for livestreaming and the like. Thus, the unqualified, those lacking the ability to give appropriate guidance, end up with a dominant presence online. It is unfortunate that such idealists end up doing more harm than good. Thus, pay attention to the content, to the emotions, and even the age of the presenters of the message. Determine for yourself if the content is useful.

(4) "That guy (or group) on the internet" 

On a global scale, this description applies to groups such as ISIS (Da'esh). Having emerged initially within a fragmented Iraq, they not only moved into Syria but eventually gained followers through the internet, appealing in Western and Non-Western languages via professional videos, magazines and other content. 

Young people left the comfort of their families and homes to join the so-called caliphate, often resulting in long prison sentences and death, not to mention abuse and the crushing of their idealism upon discovering the reality of such groups. 

While this has certainly died down, another aspect to this topic is the emergence of personalities who may possess adequate knowledge in certain fields of knowledge, conducting q & a sessions, with a professional delivery via being tech savvy. 

One of the reasons that we have placed this concern about the influence of internet personalities is that even if the said character means well, it is important that answers/advice reflect the needs of the locality, and every society is unique.

This is why traditionally fatwas (legal opinions) had to be issued by local Muftis, and not outside scholars. Baghdad 800 years ago is very different from Muslim Spain during the same time period, even though they were part of the same Muslim civilization. 

The wrong advice may destroy lives. There is less chance of that happening when taking guidance from those who can relate to your circumstances better. 

What are the qualifications for Imam?

I have written on this in the past (Can be found here ), but in a Western context, it is necessary for the Imam to be conversant with the primary texts of Islam (Qur'an and Sunnah), local culture, religion(s), theological trends, regional needs, as well as an understanding of the social sciences, counseling, psychology, and similar fields. 

The typical role of Imam is restricted to ritual, leading the prayers etc. For that, the qualifications are that he has a respectable amount of Qur'an memorized, able to navigate the Sunnah, and have moral character/piety. In a Western context, all of this will have to occur. 

Increasingly the average Muslims are educated enough in religion to be able to recognize substance as opposed to religious rhetoric, so it becomes necessary for the Imam to continue growing in knowledge and understanding. Knowledge of Arabic language is a necessity for the sake of credibility in today's world, at least enough to be able to navigate the texts and traditions. Imams with impeccable credentials and mastery of the language and texts are still subjected to criticism and questioning, that's simply a part of being in that role. They won't be able to make everyone happy. There will always be ripples of discontent. If a person can deal with that, be merciful and understanding with those he encounters, then he is able to do a good job, be a benefit to the wider community.

The phenomenon of religious manipulation

 Emotional manipulation has been a reality universally recognized. It occurs in business, politics, and a host of other arenas. It can be found even in family dynamics. Indeed, we can even see it, to a certain extent, within business theory. Products (and ideas) are marketed in a way as to inspire maximum profit even if it is based on a lie.

Our focus is on manipulation and moral blackmail by means of religious sentiment. While it does happen among every religious community, the following examples are trends which we find common in Muslim circles. It should be noted that the list below is by no means exhaustive, and it does not even begin to touch the manipulation of religious language and imagery as done by political figures throughout the Muslim world captured in media on a daily basis. Indeed, contemporary history shows us leaders who are known to not have strong personal belief or to be impious, making sure cameras capture their occasional visit to the mosques, pilgrimage to Makkah, or sitting with religious scholars. 

(1) In the cause of Allah

The expression Fee Sabeelillaah is often used to generate a sense of duty, an obligation to be felt by the listener (often at the expense of the listener) to the benefit of the speaker. The term is used in the Qur'an to refer to the process of war, as well as for causes endorsed by the religion in a general sense. 

This term has been hijacked by those seeking funds unjustly, a tool to make someone feel guilty enough to do something that they are reluctant to do.

If this term is hurled at a weapon against you, when it involves something, you are reluctant to undertake, simply say that your entire existence operates by the will of Allah, that you already take actions that are fee sabeelillaah, and that you can't agree to whatever is being forced upon you.

In Islam it is considered much better to do a consistent action, even if it is little (such as charity), rather than a big action in one sitting. This is why in the capacity of my role as an Imam, I advocate consistent yet manageable amounts of money to be given fee sabeelillaah.

(2) Inshaa-Allah ("God-willing") actually means "NO"!

The Qur'an tells us never to assert for sure that we will do something unless we add the term "God-willing" (Q 18:23). Unfortunately, it is increasingly common to employ the term, when asked for some small sacrifice, to denote lack of interest and effort in the issue under discussion.  It has become the way to cover up that lack of interest. "Will you come here tomorrow?" "Can you call?" The "Inshaa -Allah" answer is utilized, rather than simply declining the request.

It is certainly true that the "will" of Allah prevails over our intentions, yet using the term in this format seems to be unwarranted and outright deceptive. The Qur'an has a rather simple solution to such situations.

" O you who have faith! Have taqwaa of Allah and communicate clearly." (Q 33:70).  All of us have been in awkward situations and can feel uncomfortable in certain settings. Yet, it is nonetheless important to be straightforward in expressing comfort and lack of comfort.

This is particularly true in interpersonal relationships. Ambiguity in communication can generate misunderstandings that are terminal in such settings. 

(3) Using religious rhetoric to conceal untoward activities (past and present)

This happens in particular with cults, small groups in which it is easier to get away with serious acts of abuse, corruption and the like. Reporting to the relevant authorities is frowned upon as "siding with the disbelievers" "betrayal of the Ummah" and even abandoning Islam as a faith in its entirety. 

Cult figures rely on that type of thinking to continue their activities without any fear of scrutiny. 

The Qur'an says " O you who have faith. Be consistent upholders of justice, witnesses to Allah, even if against your own selves, your parents or close relatives. If they are rich or poor, Allah has more right over them both. Thus, do not follow inclinations towards injustice..." (Q 4:135)

In the same chapter, we read the following words: "Allah does not love evil to be broadcast publicly, except when wronged ( illa man dhulima). And Allah is the ever-hearing, Knowing." (Q 4:148)

These verses show us that it is a duty to seek forth justice, particularly when victimized on a personal level.

(4) People of Taqwaa have no worldly concerns

The idea that those with some senses of piety are without worldly concerns serves as a convenient excuse to take advantage of their good nature. This point is driven home in a recent article I read on a rash of break-ins at Buddhist temples throughout the USA. One interview I saw asserted that a group was able to rob a temple of $40,000 by simply interacting (and therefore distracting) with a Buddhist priest onsite, while their cohorts stole from elsewhere on temple grounds. Apparently, the religious vows prevented the priest from taking any action.

In a Muslim context, similar things take places by things such as borrowing (with no intentions of returning) money from the pious, monopolizing their time and presence in order to either distract them or to fulfill some hidden agenda, seeking to take advantage of their wealth by using items 1 and 3 listed above, or making false promises in the name of God.

It is imperative that the person of taqwaa also acts as a person who possesses 'aaql (intelligence). The Qur'an tells us to put business agreements and loans to writing (Q 2:282). It tells us to exercise caution around those who have a bad track record ( Q  64:14). 

The people of taqwaa have bills, families, and worldly concerns just as anyone else. The trend to take advantage or even victimize them, assuming that it is acceptable, is simply ridiculous and unjust.

Demonstration of Taqwaa: some surprising examples in the Qur'an

 The theme of taqwaa is a consistent theme within the Qur'an, a fact that is apparent to even a cursory reader of the text. While we tend to understand this term as "piety" in a religious sense, it is often used in a variety of other senses, but what concerns us here is its rather mundane or secular application.

This brief post seeks to look at specific examples found in rather famous examples. We seek to generate contemplation within the reader, which, indeed, is one of the goals of scripture itself.

Taqwaa is shown in dealing with others:

Allah, as being the Caretaker of the universe, has no need of sustenance from any of his creatures. Indeed, Allah is not "fed" in any means. Some imagine that religious rituals are needed by God for actual sustenance, an idea that has been advanced not only by ancient philosophical tangents, but by popular culture as well. (ft.#1). The truth of the matter is that rituals such as the daily salaah (prayers) are actually for our benefit, in that they connect us to the Allah, as well as serving as a reminder of Divine principles, thus placing internal limits on the violation of those principles. (ft.#2).

The Qur'an says "O Humanity, have taqwaa of Your Caretaker, who has created you all from a single soul, created from it it's made, and has made from them both to emerge multitudes of men and women. Have taqwaa of Allah, through whom you seek (rights) as well as the (establishment of) family ties. Indeed, Allah is ever watchful over you." (Q 4:1)

So, we see here that taqwaa is having awareness of God's care for his creation, and awareness of his Omnipresence. Awareness is demonstrated by acting in a good, just way, with those others created by the same God. 

Taqwaa demonstrated by looking at the big picture.

While popular depictions of taqwaa is seen as individual piety, the Qur'an has given a somewhat different picture, a painting that only becomes visible through the lenses of contextual studies. 

" O you who have faith! Have proper taqwaa of Allah (Haqqa Tuqaahihi) and die not except as submissive to him (Wa Laa Tamuutunna illa wa antum Muslimoon)" (Q 3:102).

While the verse alone easily demonstrates its call towards looking at bigger picture priorities, the context demonstrates this in a thorough fashion.  If we start from Q 3:98, it shows the pitfalls that the people of scripture entered into, by denial and altering of the Divine message for sectarian or political reasons, that Muslims are to avoid that acknowledging that God has sent forth scriptures and prophets other than that received by the Muslims, that holding firm to the pure scripture and putting aside personal squabbles in order to strive in Allah's cause represents caring for the bigger picture ( see Q 3:98-109).

Seeing the bigger picture is also demonstrated by those who reject racism, sexism and destructive tribalism (Q 49:13). 

Taqwaa demonstrated by careful speech and actions.

Finally, the Qur'an says "O you who have faith! Have taqwaa of Allah and communicate clearly. He will rectify for you your actions, and forgive you your sins, and whomsoever obeys Allah and his Messenger, achieve a mighty achievement." (Q 33:70-71)

Here, we have that clear communication skills are demonstrative of proper taqwaa. Indeed, from historical as well as anecdotal evidence, we have seen how those inspired by Islam have taken it upon themselves to become better at communication skills! Malcolm X (El-Hajj Malik El-Shabazz) had copied by hand the entire English dictionary, improved his handwriting skills, while serving a prison sentence, and, despite very little formal education, went on not only to represent the Nation of Islam(NOI) in media, but in academic settings as well. His impact on American life is well-known. (ft.#3). 

Indeed, while working in the corrections system, I came to know an inmate who had accepted Islam shared that he had to work hard to rid himself of unhealthy attitudes, and that Islam had inspired him- someone serving a long prison term who had virtually no reading abilities, to teach himself how to read English, but also Arabic and Urdu languages!

This text is not limited to communication skills in the above senses. It is showing us that there should be no ambiguity in communication, that clarity is needed in order to avoid confusion, especially in dealing with other human beings.  Muhammad Asad points out in his comments the following "The expression Qawl Sadid signifies, literally " a saying that hits the mark" i.e. is truthful, relevant and to the point." ( The Message of the Qur'an, 1980, pg.652)

Another way of looking at the aforementioned text is that one's "speech" is not (simply to be) verbal, but rather by actions. Taqwaa guides the lips as well as the hands. If taqwaa guides those two, it results in God actually fixing one's situations and delivering forgiveness and success. 

It should be noted that these verses are traditionally recited in the wedding ceremony and are similarly often cited in the Friday prayer sermon (khutbah).  They are appropriate occasions for the reminders these verses contain. May Allah make us among those who have taqwaa. 

Footnotes

(1)  Greek mythology is filled with examples of literally "feeding" the objects of worship, and to a certain extent this still is done within Hinduism, in which rice offerings are left at the idol. Popular cultural references include the Science fiction TV program called Stargate SG-1, which depicted one alien race (known as the Go-a'uld) who had a parasitical relationship with their human worshipers, as well as another race (known as the ORI) who actually were sustained through the prayers of their followers!   

(2) The Qur'an says, for example, that the remembrance of God and prayers function as empowering the people of faith, as well as "forbidding immorality and repugnant actions" Q 29:45.

(3)        Countless books, documentaries, and popular films   show these facts regarding Malcolm X, in both his pre-NOI and Sunni Muslim life. I suggest reading his famous rendering The autobiography of Malcolm X as told to Alex Haley.                                                                                                                                               

Thoughts on religious polemics

Introduction

Customers in search of one (or several) items will go to a shopping mall, a marketplace wherein they may end up acquiring various items from different businesses. It is often the case that the different businesses are actually selling the same product and thus the need to compete with each other in order to make sales. 

Although crude and lacking elegance, this example reflects the relationship between self-appointed representatives of religions. It not only involves refutations of opposing doctrinal positions, but it can get very emotional. While most recently an Iraqi Christian  named   Salwan Momika in Sweden had at least two incidents in which the Qur'an was targeted (even outside a Stockholm mosque during Eid services), perhaps not as well-known are the actions of an American Christian figure David Wood, who has made his career by producing video content critical of Islam, who actually ate pages from the Qur'an during a livestream interview with another critic best known by his nickname  Apostate Prophet (or AP). It seems to me that the reason behind such ridiculous actions is that of generating business, more so than any other motivation.

Debate

As an academic exercise, it is fascinating both as a spectator and a participant to engage in a debate. In some settings, students will be made to defend positions they themselves do not agree with. This is useful in the development of communication skills, critical thinking, understanding the topic better, and much more.

However, in a religious context, while it can function in ways as noted above, it often proves to be counterproductive. Parties may lie, make strawman arguments, or deliberately seek to provoke their opponent via personal insults, as a means to "win". It becomes little more than entertainment, each side seeking applause (and money) from their audience (both in person and online). Evidence for this is easily observable in places such as the United Kingdom's famous "Speakers Corner". Most of the participants have YOUTUBE channels, PATREON accounts which solicit donations to "continue the cause". 

Moreover, religious debates are more than about theology, they are about identity and often intersecting with current political conflicts, thus, producing emotional outbursts which actually makes people blind to the argument advanced by the other party.

Dialogue

Discussion is a much better way to go in understanding the religious teachings of others. Dialogue should take place in a calm environment. Laymen interested in a particular topic should attend discussions in which qualified, recognized scholars or authorities have the opportunity to present their arguments and engage in addressing questions. 

Islamic guidelines

Undoubtedly Islam presents itself as the completed picture of God's truth, and views particular doctrines held by other faith traditions as erroneous, nonetheless it has guidelines therein that are realistic and respectful.

Among those teachings is that the acceptance of religion be a conscious choice (Q 2:255, 18:29), that items deemed sacrosanct are not to be ridiculed (Q 6:108), that it be presented in a rational fashion, demonstrating wisdom (Q 16:125).

Religious differences, even within the same religious community, are a part of life, and need not lead to enmity or conflict. They can be passionately discussed, and it is possible to benefit from such a discussion, but if those discussions, or any discussions for that matter, degenerate to a very low point, it is better to withdraw from them (Q 4:140, 25:63 and also see 2:83). Ultimately, it is on Judgement Day that God himself will state the truth on all the issues we disagree about (Q 6:164).