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

 

Just what is allowed and not allowed in Islam? Addressing some commonly asked questions

               Just what is allowed in Islam? Addressing some commonly asked questions

Islamic doctrine asserts that Islam- surrender to God's will- has come forth through all messengers, finding its completion and perfection with the coming of the final scripture (Qur'an) to the final Prophet (Muhammad, Sall Allahu 'alayhi wa sallam).  In many ways, the Prophet Muhammad is like the Prophet Moses, upon both be peace, in that both have comprehensive legal systems associated with their teachings. It is the desire to obey Allah Almighty that has inspired the development of such systems. In these regards, we differ from Christianity, which largely has focused upon personal salvation, attainable through belief in the blood sacrifice of Jesus Christ on the cross.

This article does not seek to go into detail regarding legal issues, rather it will address commonly asked questions that center on issues such as dress, gender interaction, and cultural expressions. It should be noted that the premise of this article centers around two Quranic assertions, important verses which we have tended to marginalize insofar as understanding and applying Islam is concerned.

One of those verses reads:  " Say: My Lord has only consistently forbidden (harrama) immoral actions (Al-Fawaahisha), what is open as well as what is hidden (batan), sin and transgressions unjustly, that you associate with Allah that which He has sent down no authority, and that you speak about Allah what you do not know." (Q 7:33).

 

This shows us that God is not petty! The above text shows a general principle that Allah has prioritized that certain actions and attitudes are to be avoided, as they cause social and personal chaos. We have repeatedly presented as examples intoxicants, gambling, and the like, as contemporary problems that, if removed, would greatly benefit social stability.

The contrast is given in the text which borders the above citation, in which Almighty Allah asserts: " Say: Who has consistently forbidden (harrama) the attractive (items of) God (zeenatullah), which He has produced for his servants, and wholesome (tayyibaat) items from his provision? Say: they are for those who have faith (alladheena Aamanoo) in this life, and exclusively for them on the day of standing. Thus, We (Allah) does clarify signs for a people of knowledge." (Q 7:32)

 

Whatever is goodly, attractive and wholesome, that which benefits the physical, spiritual and social health of a person, this is welcomed by Allah! It is created by God for us to benefit from. If the two Quranic verses are remembered, in general we should have no problems in living by the religion of Islam.

 

It should be noted that cultural and personal tastes will naturally vary, so that factors in how we accept and judge things. Information on certain subjects will likewise has variance. Our judgements of what is lawful and what is lawful from a religious angle should likewise have evidence from the religious texts.

DRESS

Q1What is the dress code for Muslim women?

Islam teaches that in public, modest dress should be observed. Practically this means the hair and body. The Quranic texts assert that the reason for this dress code is to be viewed with respect (24:31), a means of protection from harassment and the like ( 33:59). A hadeeth of the Prophet further states that in public, only the hands, face and feet should be visible (Sunan Abu Dawud 4104).

Any cultural or personal style is acceptable from an Islamic perspective so long as the above requirements are met, and indeed, we find great diversity amongst Muslims in dress fashion. 

Q2 What is the dress code for men?

There is no text which directly addresses this, however there is consensus among the scholars that clothing should not be revealing, that the area between the navel and knees be covered. Many countries have laws against men going shirtless in public, and that is certainly a part of typical Muslim thinking as well. 

Q3 Do men have to wear headgear?

To our knowledge, there is nothing in the Qur'an or hadeeth literature which commands this. However, the literature does say the Prophet covered his hair, and certainly the head-coverings found in the Arab world offer protection from the weather elements. The covering of the head for men was considered (and in some places is still considered) good manners, and there has been scholars who historically considered abandonment of it to be an act of transgression (fisq). 

Moreover, there are also scholars, in particular of the Hanafi school of thought, who assert that it is preferable (mustahab) to offer prayers with a covered head. 

Yet, it is our view that the head coverings, as found in different forms throughout the Muslim world, is a cultural symbol, with little bearing on one's Islamic observance.

Q4 Are Suits and ties allowed?

There is no convincing evidence that the suit and tie is forbidden. The West has culture just as the East does, and as long as the requirements mentioned in Q2 are met, it should be fine.

Some have argued that the tie in particular is a symbol of the Christian cross, however there is no convincing proof of this. Others have taken the tie as a symbol of Western colonialism and is thusly frowned upon in places such as Iran. If one is convinced of the latter as an argument, then it is simply a matter of choice and preference, rather than religious mandate.

Q5 Pants above the ankles?

In the time of the Prophet, dragging one's garment (called isbaal in Arabic) was a way of showing off, a display of arrogance, and it is this attitude which was condemned by the Prophet. This explanation is almost universally recognized among Muslims, which is why generally full-length pants and garments are abundant.  Thus, we see no problem in this, if there is no arrogant display taking place. 

Q6 Can Muslim men wear gold and silk?

Although not mentioned in the Qur'an, it is forbidden by the Prophet in the hadeeth literature. In normal circumstances, men are the ones conducting business and activities in public life, and the wearing of gold and silk, especially in excessive fashion, can generate jealousy and even crime. Thus, we view it as forbidden (haraam), and best for Muslims to avoid.

Gender interaction

Q7 Is handshaking between the genders allowed?

In many Muslim cultures, particularly in the Middle East, South and Central Asia, it is inappropriate to have any physical contact with the opposite sex outside of one's family. 

Moreover, in the Shafi'ee school (dominant in Far East Asia), even a small touch, such as from a handshake, annuls one's ablution (Wudoo').  So, from a practical perspective, depending on one's surroundings, it may best be avoided, to prevent socially awkward situations.

There is no direct hadeeth on this issue, and the report usually cited to forbid handshaking between members of the opposite sex is disputed both in its content (matn) and its transmission (Isnaad).

In the West, as well as the professional world, it is deemed impolite to refuse a handshake. Moreover, as mentioned above, the report usually cited in order to forbid it is seriously disputed. Thus, it is our view that there's no problem with shaking hands. Those who take the Shafi'ee position (that even an accidental touch annuls one's Wudoo, as distinct from the other madhaahib who assert that it is sexual intercourse which renders purity void) find themselves at hardships in certain situations such as in Makkah and Madinah during Hajj time, when the crowds always push people towards each other. Some Shafi'ee scholars, as a result, take the position of the other schools just in that occasion.

Islam is a practical, easy faith, and it is not necessary for us to make it harder. Therefore, our advice is contingent upon location and context. In an of itself, we see handshaking as okay, this is also the fatwa from Al Azhar university, but one must be cognizant of local realities, which may demand NO handshakes or those in which handshakes would be required. 

Q8 Can a Muslim woman propose marriage to a man?

There is no problem with this.  Indeed, Khadijah (Radee Allahu 'Anhaa) did this very thing with Muhammad, a younger man, before the Prophethood.  

Q9 Is a guardian (wali) needed for a woman in marriage?

In three of the four Sunni schools yes, but in the Hanafi school it is not a requirement when the woman is deemed mature and intelligent (Baalighah Raashidah). The presence of a guardian is to look for the best interests of the female, who usually marries young and without life experiences. A woman with maturity and intelligence is free to conduct her life as she sees fit, so long as in keeping with Islamic values. Thus, the Hanafi view (as articulated in the Mukhtasar of Al Qudoori) is very logical.

Q10 Can there ever be communication/interaction between men and women?

Religiously, this is not a problem, however, this also depends upon the cultural surroundings. One must be cognizant of this, regardless of one's religious views. In any case, there is much evidence from the sources that show that interaction of this level is not a problem. Indeed, the Prophet's wife, Sayyidah 'Aa'ishaa, led an army (the battle of Jamal). There had to be communication between her and the commanders. She herself is a major source of hadeeth transmission, that would have to be communicated to men! These examples should be sufficient from a religious perspective.

Q11 What evidence is required from an Islamic perspective to prove adultery (Zinaa)?

The requirements are very strict, four witnesses (see Q 24:4,13) must see actual intercourse (dukhool). Other actions do not count as "zinaa". 

There is great wisdom in this, in that it limits false accusations to be leveled, and also allows for any potential issues to be resolved with the involved parties, rather than making a public spectacle.

Q12 Does a woman's voice constitute 'Awrah (something to be hidden)?

There is no evidence for that from the Qur'an or Sunnah. 

Cultural expressions

Q13 Is Music lawful?

There have been many authorities which consider it to be forbidden (Haraam), on the basis of some reports in the hadeeth literature, as well as an interpretation of the term Lahwil Hadeeth which appears in the Qur'an (31:6). However, the reports have been disputed since almost the very beginning of the Muslim intellectual history. Great scholars such as Imam Al Ghazali (see Ihyaa Uloom id deen )have praised the value of music, and the Quranic text mentioned above has no actual relation to music.

It is our view that immoral music is what is forbidden, as it encourages social disorder. This is the view of many great scholars and finds articulation by Shaikh Yusuf Al Qaradawi in his work Al Halaal wal Haraam Fil Islaam. 

Q 14 Can holidays other than the two Eids be observed by Muslims?

This depends on the nature of the occasion. Most occasions are secular in nature, and involve needed family and social interaction, which is encouraged by Islam. It is our view that holidays and occasions such as birthdays, national holidays, anniversaries, are not problematic at all. 

It can be argued that Christmas is a problem, but it is one easily solved. This question is particularly relevant for Muslims who have converted to Islam from a Christian background. One can join one's family in the social aspect (dinners for example), but not the religious aspect (church communion and the like). Simply skip the religious aspect, if there are any present.

Q15 What about Tattoos?

Some people get tattoos of their spouse's names, and other decorations. It is our understanding that such actions are haraam because they permanently alter one's body from its natural form. More importantly, scholars have given- as evidence for declaring it to be haraam, the Quranic assertion "Do not alter God's creation" (Q 30:30).

If one already has tattoos, it is in the past. However, we advise all readers not to get more tattoos. 

Q16 Can widows remarry?

In some cultures, this is frowned upon, however, there is nothing in the Qur'an or Sunnah which forbids it. Indeed, the Prophet Muhammad Sall Allahu 'alayhi wa sallam himself married widows.

                                                  

Developing an approach for leaders within Western Muslim communities: focusing on knowledge

In the Muslim world, the job of the Imam or Shaykh is usually well defined and of a limited scope. He leads daily prayers in a mosque, teaches Qur'an and Hadeeth, and delivers lectures from time to time. For scholars of greater knowledge and fame, their roles are more than likely be confined to traditional academia, teaching everything from Sarf to Usool ul Fiqh.

In the Western context however, it's a very different experience. The Imam may do all of the above, or parts of the above, but is also the marriage counselor, visiting the shut-ins and the dying, the translator and even the janitor. He is a politician, a media consultant, and more.


Moreover, while an Imam from anywhere in the Muslim world is used to a homogeneous audience, sharing the same culture, worldview, experiences and the like, the Imam in a Western nation faces an extremely different situation. Muslims in the West are from a variety of ethnic, sectarian, madh-habi, cultural and educational backgrounds,  Add to this those accepting Islam from a completely Western pedigree!

Therefore, we would like to share some points of advice, relevant to Imams but also the governing bodies of Islamic Centers. The advice centers mainly around education. By "education", we mean more than a degree. We mean keeping that knowledge fresh, continued reading on these subjects and introspection.


Items needed for a Western Imam

[1] Deep knowledge of all the Fiqhi and 'Aqeedah trends within the Muslim Ummah

In the USA you will find Muslims from all areas of the world but also all over the map in terms of their Fiqh, their theological stances, and the like. There should be unity as much as possible among Muslims, and their particular Madhhabi practice[s] should not deter from that. "And hold fast to the rope of Allah, and do not be divided..", says the Qur'an [ Q 3:103].

The Imam can have his choice of Fiqh, to follow what he feels is correct, and he can even explain that choice to the community, but he must always be prepared to see others with slightly different practices and to avoid isolating anyone because of their particular practice.

We would kindly suggest to all Imams, regardless of what particular trend they follow, to be open to study of all the Madhhabs, 'Aqeedah differences, within the Muslim community.

[2] Other faith traditions

Obviously Judeo-Christian norms are the religious base for most Western cultures. Moreover, since Islam is widely seen as the third in that series of monotheistic religions, it's imperative that the Imam know about Judaism, Christianity and their scriptures, history, impact in local affairs, and the like. If the Imam is not strong in this area, he should never answer queries centered around it. "Answering" questions when in fact one is ignorant of the subject will only make the one answering look foolish, and it makes the Mosque/ Islam itself look bad.

A personal anecdotal story, I brought a Catholic to a mosque for a lecture, the lecturer decided to speak on the Islamic view of the crucifixion. The speaker went on a rant for one hour, making factually incorrect statements, insulting Christianity and Christians in the most ignorant fashion. Obviously it did not make a good impression.

We all have our strengths and weaknesses, but we should not pretend to know if we truly don't.

Conclusion

We live in a world where it is so much easier to obtain knowledge, or at least glimpses on this or that subject. Admittedly Google searches and the like has its strengths and weaknesses, even the study of books can have its limitations, but we should be open, especially if we are going to be speaking to people on faith issues on a regular basis. In addition to religious, cultural and historical knowledge, it's a good idea to become acquainted with counseling techniques, social sciences, take a speech class, seek to understand the local surroundings, the music, and so forth.

This not only makes the speaker a better speaker, it enriches the speaker. The Imam grows spiritually, he grows in Wisdom, as a result of these efforts.

Wa Billaahit Tawfeeq.