Islam In America part 1 ( Slideshow, Audio and video recording of session, complete with Q & A)

      the name of God, The Most Compassionate, The Ever-Merciful.

You will find below a video which summarizes the slideshow of our presentation, the first of three scheduled, on Islam in America. Keep in mind that the intention of the 1st session is to introduce information that will be conveyed more clearly in the sessions scheduled to come. 

You will also find below links to the bulk of the presentation, largely in audio format. 

Video one (Part "A")

Q and A session for video one

Zakaat: Reflections on its application in the Western world

(1)  Zakaat as inescapable religious obligation

The payment of Zakaat, often rendered as " poor dues" certainly is a religious obligation. It is placed as among the five pillars of Islam. The reason for this is apparent only by glancing the opening pages of the Qur'an, which reads " A.L.M. This is the scripture, about which there is no doubt, a guide for those who possess taqwaa, who have faith in the Unseen realities, establish prayers, and spend out of what WE (i.e., God) has provided for them." (Q 2:1-3).

Similarly, we have hundreds of places throughout the Qur'an which places the obligation of daily prayers alongside payment of Zakaat. Denial of its primary presence in Islam is deemed sufficient by many scholars as a rejection of the Islamic faith in totality, and a number of Quranic verses have expressed condemnation for those who do not pay it (Q 3:180, 41:6-7, 9:34-35 among others).

(2) How is it usually paid?

The schools of jurisprudence are in agreement that a minimum of 2.5 % of yearly wealth is to be given in Zakaat. Traditionally, most prefer to pay this in the month of Ramadan. This is different from the charity mandated by the Sunnah to be paid before the 'Eid prayers, which is known as sadaqatul Fitr or Zakaatul Fitr.

(3) To whom it is given?

In many Muslim countries, it is collected as a tax from one's pay, or deducted yearly from one's savings account. The government then distributes those funds to those it finds eligible. Still, other Muslim nations do not regulate or exercise control over Zakaat funds, leaving it to the discretion of individual believers or mosques/religious organizations.

While there are small discussions as to who is eligible to receive it, the following texts provide the general recipient list:

"  Zakah expenditures are only for the poor and for the needy and for those employed to collect [zakah] and for bringing hearts together [for Islam] and for freeing captives [or slaves] and for those in debt and for the cause of Allah and for the [stranded] traveler - an obligation [imposed] by Allah. And Allah is Knowing and Wise." (Q 9:60 Saheeh International translation)

 

 "It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing." ( Q 2:177 Yusuf Ali translation)

The inspiration to help others, as integrated into the Muslim faith and culture, has won praise from friend and foe alike. It has functioned as a live saving institution.

There are a number of points raised in these two Quranic verses, insofar as their applicability in today's world, particularly in a Western context, which we will address in due course. We hope to show that the religion of Islam is indeed versatile, having the ingredients necessary to give concrete guidance that reflects our current realities. It is necessary to deal with the following questions.

(4) Can Non -Muslims receive zakaat funds?

Generally, the scholars assert that Non-Muslims are ineligible to receive Zakaat, but rather, the non obligatory, discretionary charity (sadaqa). This understanding makes sense in a context of supporting local needs first, a concept that is globally understood. After all, U.S. citizens pay taxes to the United States government, not to Canada.

However, a literal and careful reading of the Qur'an does not specify a religious identity of recipients. Moreover, the term rendered as "bringing hearts together" (Al-Mu'allaf al Quluubuhum) above has been understood, even in the Prophet's time, as either giving funds to those who would be persecuted as a result of accepting the religion (who would otherwise not accept it because of those fears) or at least for generating good will within the non-Muslim community. 

Thus, it is our view that any on the above list of zakat recipients are eligible, regardless of religious label.

(5) Can Mosques and institutions receive zakaat? 

It is the view of the majority of scholars and schools of jurisprudence that Mosques and religious institutions are not eligible to receive zakaat. The Hanafi school is particularly vocal in these regards. (ft.#1)

This ruling makes sense in a Muslim world context, where the mosques are funded either by the government, rich individuals, or religious institutions.

In the West, the mosques function as not only the places of worship, but of learning, government, social, political and propagation sites. Thus, it is our view that mosques and religious institutions are eligible to receive zakaat.

This argument has a plethora of evidence, summarized as follows.  (1) The Quranic verse 9:60 clearly states that those "employed to collect" are eligible to receive, and in a Western context it is the mosques who collect zakaat and distribute it to those individuals in need. (2)  Q 2:195, among other verses, commands to "spend in the cause of Allah", which has been understood as struggle and even propagation. Mosques function as both centers of propagation and struggle to uphold Islamic values. (3) The Qur'an (Q 9:17) also commands the believers to maintain the mosques(ft.#2).  In a Western environment, governments do not support places of worship, therefore the local Muslim community-out of necessity- should support the mosque they worship in financially.

(6) Can charity of any kind be given to a mosque or religious organization not our own?

Both online and in person, we have seen this scenario, in both the Muslim world and the West. A real- life example, which I read on a fatwa website, can be summarized as follows:  A Sunni gets a job in Iraq, being a majority Shiite country. He prays in the Shiite mosques, and encounters charitable organizations set up to support the poor, widows and orphans, people suffering as a result of the constant warfare Iraq has faced. The Sunni posits the question if it is legitimate to support those charitable organizations. The website responds that it is not legitimate, because they are Shiites, and it is not permissible to give strength to incorrect theology ('Aqeedah).

Similarly, we have seen those who will pray in a mosque that does not necessarily subscribe to their particular understanding of the faith, they will frequent that mosque on a regular basis, yet proclaim it is forbidden to give financial support to that institution.

We find this reasoning to be deeply flawed. Simple logic would dictate that if a place is good enough to pray in on a regular basis, and its facilities such as parking lot, restrooms and prayer halls are utilized, that even a token payment is necessary. 

(7) The emancipation of those help captive (Ar Riqaab)

Both Quranic verses cited above in #3 uses the term Riqaab, referring to those who are slaves. Slavery no longer exists as a legally and socially recognized institution, so how should we understand this today? How can the Quranic assertion to free Ar Riqaab be applied in today's world?

It is our view that it is best applied to pay for education, for minor children as well as university students in nations where fees are prohibitive or where students end up in exploitative, ribaa based loan programs.    

(8) Who are the Yataamaa (sing.Yateem)?

Obviously, this term is typically used to refer to children with no parents, i.e. orphans. It certainly has this application, yet in the West we find that there are -by and large- organizations created, both public and private, to take care of such children, there is the foster care system and adoptions available.

While the pros and cons of these initiatives can be disputed, we are looking at the meaning of the term "Yateem", which also appears in Arabic, Urdu and Bahasa Melayu. In Arabic, the basic meaning is "one who is alone, without support".

Therefore, it is our view that Zakaat should be given to adults and minors alike who find themselves, in the West, isolated, struggling both financially and spiritually, until more permanent solutions are found for such individuals.

(9) When to pay Zakaat?

Traditionally, the obligatory zakaat (called Zakaat al maal) was paid once a year, usually in the month of Ramadan. It is our view that a more efficient way to meet the obligation is to pay it more often. Those organizations, mosques and the like entrusted to distribute those funds would then be empowered to do much more in terms of supporting those in need within the community. 

The Qur'an gives us a clue when it says that the due is due on the day of harvest (Q 6:141).  Therefore, it is our suggestion that 2 .5 percent be given, for example, on a monthly basis, via automatic deduction from one's bank account, in much the same way that the majority of our bills are now paid. Another idea could be to simply take the cash once a month, the first Friday of the month, to the mosque and pay it then. A reminder can be made in one's cell phone calendar to make such a payment. One could simply pay with cash or a check.

This is more efficient, even in small amounts, because it allows the mosque or organization to be able to rely on those funds, rather than a random occurrence. Islam promotes stability in all aspects of life and religious practice.

(10) How to pay Zakaat?

The above deals with this question somewhat. The monthly suggestion is based off of the trend in today's financial culture, yet we are also aware of salaries usually being dispersed on a weekly or 15 day basis. There is also the self-employed, who may earn profit on a daily basis.

Applications (apps) are now widely available to help in calculating zakaat amounts. In addition, one need not pay it to an organization. If you know those who are struggling and fit the categories mentioned above, you can give directly to such persons. 

However one does it, it needs to be done, and done on a consistent basis.

         

Footnote

(1) In many mosques, including my own, funds meant for maintenance and those meant for the needy are kept separately, in keeping not only with Hanafi Fiqh but transparency as well. It is our argument above that Zakaat can be used for mosque maintenance as well. 

(2) On my first visit to Saudi Arabia I was struck by the fact that this Quranic text decorated most mosque entrances. Subsequent visits to the Kingdom have revealed that this is no longer the case, nonetheless it is a good reminder of our obligations, and perhaps should be adopted globally as a necessary text to decorate the mosques.

Does Islam sanction slavery?

Introduction

There are a number of issues that are raised by detractors and sincere questioners alike, among them being the institution of slavery, in particular sex slavery. In recent years, the emergence of ISIS and BOKO HARAM in Nigeria  ( whose leadership actually declared themselves loyal to ISIS), and their actions of kidnapping  girls and reportedly selling them on the open market has led to this particular question being asked once again raised in the world stage.

The answers that are typically given are either incorrect, over-simplified, or simply misrepresented, without depth both theologically and historically.

This is understandable when we consider that as a term, slavery has been universally outlawed and not practiced on the world stage for a long time, as well as a natural aversion to images of oppression that comes from the areas where these activities are taking place.

ISIS themselves presented a long document defending their taking Yazidi and Shiite  girls as slaves, replete with references to Islamic texts. As if this was not bad enough, in more recent times migrants from a number of African countries, seeking to work in Europe, have been captured in war-torn Libya by groups who have been filmed beating, torturing, extorting for ransom and actually selling as slaves has rightly caused an outrage.

With these realities in mind, let us look at the Islamic texts and history.


Slavery as a social institution during Prophet Muhammad's time

It is undeniable that for a good portion of human history, slavery in some forms has existed. It did exist in Arabia in the time of Prophet Muhammad, peace be upon him.  Slavery, in much of the world's history, would happen in a number of ways, such as  (1) Enemies captured during conflict. (2) Debts. (3) As punishment for certain crimes.

It is also to be noted that the Quranic revelation acknowledged the presence of this institute, and sought to deal with it in a number of ways.

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.(Q 2:177, Saheeh International translation).

There are other verses which has a similar message of freeing of slaves as an expiation for certain incorrect actions(Ft.1), but in the above verse we see the emancipation of slaves as a demonstration of virtue. Thus, the Prophet (Sall Allahu 'alayhi wa sallam) and the early Muslims were known to purchase slaves from their owners in order to free them.

In the Prophet's final address, he says "feed and clothe them (your slaves) as you feed and clothe yourselves".

The words of the above ahadeeth, if practiced, actually put an end to slavery practically.

We do not claim that this actually happened on a massive scale after the Prophet's death. Indeed, it is our view that many of the Islamic principles enshrined in the Qur'an and Prophetic tradition were in fact never fully crystallized(2), nonetheless the point is that throughout the Qur'an itself, we find that it preaches a religion that seeks to remove harm and oppression, and it is this reason that it had such wide appeal(3). 

Slavery in Muslim history

As an institution, slavery was not eliminated, and would occur largely in the ways described in the introduction, in particular through the process of war and debt. Yet, this institution did not prevent social advancement. Slaves actually became the rulers in places such as Egypt and India.

One narration attributed to the Prophet states "If a maimed slave is appointed leader, and he conducts your affairs according to the Book of Allah, obey him.( Saheeh Muslim, 20:4533).

Slavery in Muslim jurisprudence (Fiqh)

There are a number of rules associated with slavery. Indeed, the discussions are extremely lengthy, and often uses examples that are related to owning and regulating slaves.

Slaves could negotiate their way to freedom by agreeing upon a contract, in which after payment, he was freed. A woman who gives birth to the child of the master( known as Umm Al Walad)  is automatically freed, even hitting a slave could win the latter's freedom, according to some authorities.

Slaves themselves, according to the jurists, had almost the same rights as the free. One rather pointed 
example is that of marriage. Maliki jurisprudence allows for a slave to have four wives, whereas other madhaahib allowed only two.

This sort of debate shows us that the lives of slaves in Muslim control was nothing like the chattel slavery of the Western hemisphere, to which we are so accustomed to knowing about.


Sex slavery

It is our view that this aspect is the most misunderstood aspect of this topic, in part because of the presence of the Arabic term in the Qur'an known as  Milk-ul-Yameen, which is typically translated into English  as "right hand possessed" or even "handmaid". Even among Muslims whose first language is Arabic, this term is understood to reference a woman captured and sold to a buyer.

It is sometimes said that the Prophet himself had a harem (Arabic "Hareem"), filled with captured women, to serve him at his whims. The Prophet, upon whom be peace and blessings, certainly had wives, but he lived in an extremely humble manner, so much so that the Qur'an itself mentions his wives complaining about this, and they are given a choice to divorce the Prophet or to stay with him in such a living situation ( Q 33: 28-29).

Linguistically, Milk Ul Yameen {Malakat Aymaanakum often in the Quranic phraseology} refers to those whose maintenance and livelihood are largely dependent upon one person. Perhaps a person who does not have family support, because of being a foreigner in a strange land, or financial hardships, or other reasons. Such a person in such a situation needs a solution to their problems.

The Qur'an uses the term in both intimate and non intimate contexts. It appears in the context of working in a household ( 24:58 and 33:55- the latter speaking of malakat aymaanahunna, for women) .

It seems to be a sort of relationship that is not socially seen as the same level as that of a wife, yet treated as an equal relationship in the Qur'an itself ( 4:3, 24, 25 23:6, and other places).

So, it should be seen that Milk Ul Yameen is not a slave, at least not as conceptualized according to the Qur'an, but rather a relationship that is similar to the marriage relationship.

Islam does not teach or allow rape, murder, kidnapping, exploitation and mistreatment of others. Indeed, even if one were to concede that Milk ul yameen meant a slave, the Qur'an itself says Milkulyameen is to be treated well ( Q 4:36) . One other text even says that female and male slaves alike should be sought out as marriage partners if they are found to have righteous character ( 24:32).

If people indeed transgress bounds and commit crimes against other human beings, they will be accountable before Allah for that.

Islam is a faith that has a very realistic approach to life and the issues one encounters therein. It is nice to give charity occasionally to an orphan or a widow, but the best solution is the long-term or permanent solution. Solutions are not only financial, but they also are found within emotional, physical, and family support. The Quranic term Milk Ul Yameen is one of those solutions, but in no way should it be mistaken for slavery.


Endnotes
[1] Freeing of slaves as an expiation for certain wrong acts are found in many places in the Qur'an, such as 5:89, 24:33, 58:3 and 90:13. With regards to Q 2:177, I think another application for the term "liberation of one in bondage"(Fir Riqaab) is funding an education.

[2] One important example is that of Shuraa, or consultation as necessary for governing. The Qur'an (42:38) has this as next to religious rituals, yet while we have understood the ritual of Salaah and spending in charity, yet, unfortunately, much of our history has been filled with dictators, some of whom even saw themselves as "God's shadow on Earth".

[3] Slaves counted as among the earliest followers of the Prophet, but more importantly is that the Islamic message of worship of God and brotherhood of man, as well as universal justice. The Qur'an  even says that it is necessary to stand for justice, even if it runs counter to family ( 4:135)

Revisiting Race: America's never-ending odyssey

It is easy to think of the USA as a post-racial society, a place where ethnic background, skin color and religious label are not factors that lead to official and non-official marginalization. After all, twice now American voters have elected a man with roots in a Kenyan Muslim family, with the middle name "Hussein" on top of it, to the highest office in the land.

African-Americans are also represented in leading positions in various areas of society, law enforcement, politics and media.


Yet despite all these truthful assertions, African-Americans as a whole feel under siege. This is due to a number of socioeconomic factors, but as of late, highlighted in the continuing incidents leading to death during rather mundane encounters with law enforcement. Samuel Dubose in Cincinnati, Ohio. Or that of Sandra Bland, 28, in Prairie View, Texas, which authorities there have declared a suicide. In addition to these, social media are filled daily with videos of confrontations with Police officials. In addition to dealings with the law, we now have seen Dylan Roof, a young white man who joined a Bible study in a historically black Church, Emmanuel African Methodist Church in Charleston, South Carolina then opened fire, killing nine, including the senior pastor, Clementa Pickney, himself a South Carolina Senator. It's actually amazing that none have declared this an act of terrorism, even when a politician was killed in Church. I guess the Terrorist label is only applicable when the perpetrators are Brown-skinned and Muslim!

Why do we see a surge in these events? This writer has spent a great deal of time exploring this and related issues, speaking with people from various races and walks of life, and the theories out there are interesting- albeit frightening. There are those, both black and white, who feel these incidents are deliberate attempts to ignite a race war. Others blame media for fanning the flames, while others have placed blame on everything from the stresses of working in Law enforcement to the killings found in video games such as Grand Theft Auto!


Attitudes of mistrust will take generations to sort out

Tensions between ethnic groups [and more often, between social classes] have always been present within human society. That is simply a fact. Perhaps because we live in a fast-paced world we end up becoming conditioned to think these issues can be just as easily solved as going into a fast-food restaurant for lunch.

In an American context, we must remember that slavery officially lasted for 246 years. This figure does not include the various European adventures into Africa for slaves, which began in the late 1400's. The official period of slavery [ending with the Emancipation proclamation of 1863, but obviously not enforced until the end of the American Civil War in 1865] was followed by official and non official discrimination, violence, Jim Crow Laws, the rise of vigilante racist groups such as the Ku Klux Klan [KKK], lynchings, etc..

Yet, this writer asserts that  the next two generations,God-willing, will see racial biases- at least the sort that manifest themselves in the way they have, disappear. This statement may sound naive to some readers, but do consider the following facts.

[1] The increase of the ethnic groups that  are neither black nor white, such as Latinos and Asians. They are increasing in numbers, but also economic and political power. See http://news.yahoo.com/rise-latino-population-blurs-us-racial-lines-114944593.html;_ylt=A0LEVv5VkcJVeHEAyx8nnIlQ;_ylu=X3oDMTByOHZyb21tBGNvbG8DYmYxBHBvcwMxBHZ0aWQDBHNlYwNzcg--

[2] The rising acceptance of social relations between the races, including interracial marriage.

These two factors alome, along with others unmentioned here, are enough to generate hope that the coming generation will be able to discard the attitudes and actions that have been going on for so long!


Overall illnesses must also be addressed

While the future does appear to be bright, we must nonetheless acknowledge that there are deep social problems, or illnesses, that need to be addressed. Knowing that there are illnesses is obviously the first step to finding the cure. This writer does not claim to know all the answers, nor to even be able to see all the symptons, nonetheless we highlight a few, and hope these observations generate thought, especially for our political, religious and social leaders, for those in media and the entertainment industry.

[1] Narcissistic culture: Under nice-sounding labels such as "independence" and "freedom", this culture of simply the pursuit of whims ends up creating countless social problems, leaving in its wake destroyed families and neighborhoods.

[2] Media Violence: The increasingly violent images we see daily in our movies, music and games leaves us desensitized. So, violence is "fun" and "Manly". In addition, sexual dedregation is also connected to this.

[3] Racial stereotyping: Countless books and articles have been published on this point, and African-Americans are admittedly its greatest victims, although Muslims [particularly Arab or South Asian] are increasingly shown as villians, up to no good, untrustworthy, etc..

[4] Abandonment of moral/spiritual values: This manifests itself in the narcisisstic culture mentioned above, as well as in other ways. More and more, we are being conditioned to discard the values given in religion, that such values are antiquated and useless. Indeed, this is shown even through dress. Women wear short, tight clothes even in Church [and other venues ] and a popular style is for men to wear pants "sagging", showing their underwear.


Reasons to be hopeful

Ta-nehisi Coates, [an atheist] does not see any hope for Race relations in America, despite his personal successes. His new book  Between the world and me [2015, Spiegel &Graw, New York] is simply a collection of thoughts as to why he sees no reasons to hope.

It is precisely the opposite for this writer, because this writer believes in God! God is the one who created, but also cares for- all of his creation. God is the one who is the source of all races and ethnic backrounds. Human differences are not an accident. They are intentional actions on the part of the Divine Hand.

There is hope when one sees children, particularly very young children. They show love and do not consider issues of skin color as reasons to dislike or to hate others. There is hope because there are still on this Earth human beings with healthy hearts. There is hope because God created humans to have the capacity to grow, to think and progress beyond the limits placed on them by outside forces.

Even Malcolm X, known as Al-Hajj Malik Shabazz, a man who had, at one point in his life, dismissed whites as literal devils, grew. In commenting on race in America, he says:

..that discussion with the ambassador gave me a new insight-one which I like: that the white man is not inherently evil, but America's racist society influences him to act evilly. ..

[The autobiography of Malcolm X, 1999 edition, Ballantine Books, New York]

In these words we find hope. Hope to grow out of pettiness, hope to be humans, exhibiting the humanity placed in us by God.