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