Random thoughts on our era (with reference to the Islamic sources)

 A strange encounter

Those who know me, know that I am a contemplative and very private person. I am not in the habit of sharing information, especially of a sensitive or personal nature, online. Yet, a very small incident just occurred which was so disturbing that I could not resist to record my thoughts in this blog post. 

I was in a movie theatre, in the middle of the day (when theatres tend to have very limited attendees), in a back row. Randomly, a man comes, sits next to me, asks abrasive and rude questions such as "what are you doing, you aren't enjoying the movie?" seemingly criticizing me for looking at my phone. When I told him I am minding my own business (in as calm a fashion as possible), he says, "keep minding your own business" and walks off. It may be important at this stage to state that I was sitting alone, quiet, in no way bothering anyone. The aisle I was sitting was empty, minus the man (who was sitting about ten seats away from me), there would have been no glare from my phone. In other words, there was no excuse or logical reasoning to have been approached in such a fashion. I took his behavior as threatening. 

Taken aback by it, I went to report the incident to security, and, as it turns out, there is no security, not one security guard. This was surprising because in a Las Vegas context, almost all the theatres are attached to Resort hotels/Casinos. The manager seemed sympathetic but out right told me there was nothing he could do. I simply returned to the theatre hall, finished the movie, and left.

In analyzing my behavior before and after, I could not see anything I did wrong or provocative. I am unsure if it was racially motivated, it certainly was not religiously motivated (I was not dressed in clothing associated with Islam).

It is a small incident admittedly, however, in concert with many other recent happenings left unmentioned on this blog post, it made me think about some of the observations of the Prophet Muhammad, the final Nabi of God, Sall Allahu 'alayhi wa sallam. 

The diminishing of knowledge, the abundance of ignorance

One of his profound statements is that in the age near the end of things, one of the things unique to that time is "knowledge will be diminished, yet ignorance will be abundant" (yaqillul 'ilmu, wa yaktharul jahl)(ft.1)

I take this hadeeth to mean that knowledge will not be respected, those who possess authentic understanding of (any) fields will be disrespected, disregarded and dismissed, in light of more flashy presentations. This is not just within religion, but in all fields. Suddenly, a google search or employing of an AI (Artificial Intelligence) program has more value than those who have taken years of academic training, with certificates and degrees from recognized places of learning. 

In a similar vein, "ignorance" is not simply lack of knowledge on a subject. Indeed, we are all ignorant of one thing or another. The "ignorance" (jahl) is really uncivilized thinking and behavior. It is driven mainly by unguarded and negative emotions, such as jealousy, arrogance, and even the disease of racism! In other words, there is no logic to their behavior!  The Prophet asserts that this is the sort of situation we see in the age of the end of things. His words should not be easily dismissed. 

It is very telling that Moses (Musa, 'alayhis salaam), the Prophet and liberator, prays to Allah "I seek refuge with Allah from being among the ignorant" (Q 2:67)

وَاِذۡ قَالَ مُوۡسٰی لِقَوۡمِہٖۤ اِنَّ اللّٰہَ یَاۡمُرُکُمۡ اَنۡ تَذۡبَحُوۡا بَقَرَۃً ؕ قَالُوۡۤا اَتَتَّخِذُنَا ہُزُوًا ؕ قَالَ اَعُوۡذُ بِاللّٰہِ اَنۡ اَکُوۡنَ مِنَ الۡجٰہِلِیۡنَ

Misdirected violence

The Messenger of Allah, upon whom be peace and blessings, has also remarked that even a murderer would not know why he is committing the murder, nor would the victim understand the reason. (ft.2)

This is a situation we see in American society in abundance! While slightly different criteria exist to measure violence, the GUN VIOlENCE ARCHIVE has recorded atleast 400 mass shootings in 2023 (ft.3).

I have had conversations, in the context of my work, with victims of these things. The random and seemingly senseless nature of it is what has the most impact on victims, and society at large. It happens so often that we don't even register it as a surprising or abnormal event. This is truly disturbing. It is not our intention to present any theories as to the ultimate causes of random violence in American society, but rather to show that the Prophet's statement indicates that senseless violence is one of the signs of a deteriorating society!

Destruction of family units

Those who are familiar with traditional Muslim literature will recognize that there is a false messianic figure prominently mentioned, known as Al Maseeh Ad Dajjal. While I have my own thoughts on the precise meaning of this expression, what is interesting is that the literature has made mention of "deceivers" (in the plural) and actually says it will be " lying dajjals, close to thirty" (dajjaloon kadhdhaboon qareebun min thalaatheen). (ft.4) 

This is indicative of the fact that in the times towards the end of things, there are a number of doors to misguidance, and what is interesting is that we have at least two narrations that indicate that women would form the bulk of the followers of the deceiver. One narration even state in rather blunt language that it would be the responsibility of the men to recover their women from the clutches of these deceivers. (ft.5) 

I believe the overall meaning of these narrations is that women will be more emotionally inclined to the overall message of the deceiver(s), a message which is-essentially- the opposite of the Divine message. This is perhaps also an indication that the role of men in society will be under attack, to the extent that men end up unable to guide families properly, and thus, leaving families to the "mercy" of the  deceiving, outright malignant  devils (be they from human or non-human origins), The deceivers preach a message of conflict between the sexes, extreme individualism and addictions to both natural and unnatural intoxicants, replacing the real and organic world created by God in exchange for the digital.

Another aspect of this is taking advice from unqualified parties, be it from internet sources or social acquaintances.  Unmarried folks giving destructive advice in relationships, generating more and more unnecessary conflict. The unqualified advisors are simply following a lifestyle that has been promoted by the great deceiver(s) through popular media, assuming that such a philosophy is what is supposed to be followed. 

Islam promotes a healthy culture.

Among the beautiful qualities of Islam is its ability to integrate itself organically within a culture. It does not ask us to give up our own cultures in exchange for another, but rather, simply to discard forbidden practices and ideas in exchange for better ones. Thus, a traveler will notice the abundance of cultural diversity within the Muslim world, all the while holding firm to the religious precepts. 

In a Western context, I believe that this has to take shape in several formats, including the necessity to maintain healthy family ties (if they are actually healthy in the first place)(ft.6), reconciliation between parties(ft.7) , communal living, modest lifestyles, and the promotion of things in the wider society such as morality, values, injecting such teachings into the mainstream political environment where possible, I do not advocate too much religious debates, as  it has a rather limited benefit. 

Conclusion

It is only with God's guidance that we are able to identify what is good and what is bad. This does not mean that all opinions reached by believers will be correct or agreed -upon, but if Allah's guidance serves as a base, we can navigate the stress of this life with relative safety. One may accurately point out the rather horrible things happening to our folks, such as in Gaza, in an attempt to refute the above point, but it is with Allah's guidance inside of the Qur'an that tells us that such things are limited, they won't last forever. Moreover, it is Islam which has provided the people of Gaza, as it does elsewhere, the strength to endure, a lesson applicable to us all, in whatever circumstances we find ourselves. 

Footnotes

(1) Saheeh Al Bukhari 81:23, and other sources, with slightly different wording.

(2) Saheeh Muslim 54:69.

(3) See United States tops 400 mass shootings in 2023 | CNN Politics

(4) For more details on the signs of judgement day, see Shamsuddin Waheed: Judgement Day: Lessons From The Qur'an And Sunnah

(5) Musnad Ahmad 5353.

(6) Toxic family situations are also addressed within Islam in ways which are surprising to most. Islam actually advocates taking steps for protection in such circumstances. A brief discussion can be found at our video "Ramadan Reflections day 13: Tosic family and friends" RAMADAN REFLECTIONS DAY 13 ( toxic family and friends) by Imam Shamsuddin Waheed (youtube.com)

(7) The Qur'an and Sunnah are both filled with texts advocating reconciliation between parties, be it in a political or social arenas. See Q 4:35, 4:128, 49:9-10. Indeed, we even have a hadeeth which states that the one who invents (yamnee) a good attribution to others, with an intention to reconcile parties, is not to be perceived as lying. (Saheeh Al Bukhari, 53:2: 2692). Also see the tradition narrated by Umm Kulthum found in Sunan Abu Dawud 4920, with a similar text in Saheeh Muslim 2605. 

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.

                                                  

Conception of Salaat 'alan Nabi in light of the Qur'an and Sunnah

 Introduction

 

 One of the practices universally observed in Muslim culture is- when referencing Prophet Muhammad, to recite statements such as Sall Allahu 'alayhi wa sallam after his name. Similarly, neglect of reciting this term can be viewed as disrespectful by some observers. The practice is called by various names worldwide, such as Salaat 'alan Nabi, Durood Sharif, salaat wa salaam,  and even salawaat.

Several questions emerge as a result of this practice, among them being : (1) Does the religion require this to be recited frequently, or simply on occasion?  ( 2) Does this practice elevate Prophet Muhammad to an object of worship ? (3) Is there a distinction being created for him-in contradistinction to the other Prophets? 

While this article does not seek to answer those questions, it does seek-by analysis of the Islamic texts, to provide an understanding of the foundations behind the practice, and take away a deeper cognition of the texts themselves.

Salaat 'Alan Nabi in the Qur'an

 A solitary Quranic text forms the strongest evidence for the practice. The verse itself is often recited as a prelude to Salaat 'alan nabi itself, as well as Mawlid events, poems, and supplications. The text reads

اِنَّ اللّٰہَ وَ مَلٰٓئِکَتَہٗ یُصَلُّوۡنَ عَلَی النَّبِیِّ ؕ یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا صَلُّوۡا عَلَیۡہِ وَ سَلِّمُوۡا تَسۡلِیۡمًا

"Indeed, Allah and His angels Yusalloona upon the Prophet. People of faith, do salaah on him, and give obedient submission" (Q 33:56)

The verb yusallona is typically translated as "send blessings". However, contextual understanding is very important. This Soorah, Al Ahzab - as a whole- discusses issues related to conflict, as well as domestic  issues, and inspirational material. When read in context, especially in considering the term "Indeed Allah and His angels", it becomes apparent that Yusalloona means that God, through the agency of his angels, give the Prophet what he needs for success, and that the believers are told to do the same thing, i.e. to give their support, be it morally, physically, financially, to the Prophet, in order that the cause he is standing upon is successful.

It is worth noting here that the same Soorah has the same sentiment, with the same wording, as applied to believers. "It is He (God) who  is conveying upon you the meeting of your needs (yusalli 'alaikum), and the angels (are involved in this process), in order to remove you from darkness to light, and God is merciful to people of faith." ( Q 33:43).

 ہُوَ الَّذِیۡ یُصَلِّیۡ عَلَیۡکُمۡ وَ مَلٰٓئِکَتُہٗ لِیُخۡرِجَکُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ ؕ وَ کَانَ بِالۡمُؤۡمِنِیۡنَ رَحِیۡمًا

 

Salaat 'alan Nabi in the hadeeth literature

There are a number of reports in the hadeeth literature that place emphasis on reciting salaat 'alaa Nabi, one of them saying that for every time it is done, Allah will send ten blessings on that person. (saheeh Muslim, Sunan Abu Dawud). These reports have varying degrees of authenticity, but nonetheless has always been acted upon, in particular in the final sitting posture in prayers.

The general wording is as follows:

(1) "O Allah, send upon (salli 'ala) Muhammad the necessities, and upon the followers of Muhammad, as you did upon Abraham, and the followers of Abraham, Indeed, You are praiseworthy, glorious."

(2) "O Allah, give blessings upon (Baarik 'ala) Muhammad, and upon the followers of Muhammad as you did give blessings to Abraham and the followers of Abraham, Indeed, You are praiseworthy, glorious." 

 

What is interesting is that in the hadeeth literature, we find that the Prophet himself, upon whom be peace, used the same phraseology in connection to other people:

 

" 'Abdullah b. Abi Awfaa related that whenever a people would bring their charity (sadaqatihim) to the Prophet, he would say "O Allah, send upon the people of so and so their necessities (Allahumma salli 'ala Aal Fulaan)." 

The same report says the Prophet would make the same invocation- the one traditionally made by Muslims on his behalf- for the behalf of specific individuals when they gave their charities (Saheeh Al Bukhari and Muslim )

 

Do Muslims worship   the Prophet?

Some critics assert that the practice of Salaat 'alan Nabi constitutes worship of the Prophet. They further assert this because the term Sall Allahu 'alayhi wa sallam has been translated by some as "prayers and peace be upon him".

 

The term Salaat is used for prayer, as in the prayers Muslims do on a daily basis. However, I hope it has been seen that the term, as thousands of other terms in every language, do not always the same meaning every time. One laughable critic has claimed that Islam teaches that "God prays to Muhammad", citing the expression Sall Allahu 'alayhi wa sallam as evidence. 

 

Other important points

(1) The Muslims generally have agreement of the necessity of doing Salaat 'alan nabi inside the prayers, in the final sitting position. The first part, in Arabic Allahumma Salli 'ala Muhammadin wa 'alaa  aali Muhammad.. is viewed as necessary, whereas the second part, wherein Baaraka is mentioned, is deemed as, at best, a Sunnah. 

(2) There is an important distinction between the two parts of the supplication given in the "Salaat 'alan Nabi in the hadeeth literature" section above. The first part shows us a prayer for the necessities, the tools for success, be met, and that the Qur'an and hadeeth both use it in that sense, whereas the second one is for extras, for those things that, while unneeded for survival, enhances one's life and general happiness.

(3) There are narrations, including above, which speak of both aspects being extended not only to the Prophet, but to his followers (Aal Muhammad). This shows that even in worship, one has positive desires for others, as well as that we seek Divine help for the cause that the Prophet represented. After all, the Prophet is dead, and receives his rewards from his Lord, Allah Almighty. So "Muhammad" inside the sitting posture of prayer represents advocating or praying for the cause the Prophet stood for!

(4) The Shiites apply the term Aal Muhammad to the Prophet's family. This is a different understanding of a linguistic point, which should not be a point in polemics. 

Conclusion

There are many concepts in religion which take on a cultural dimension, and while this is not a problem, it is good to examine, with as much open-mindedness as possible, the sources of these concepts, to see the original intent behind them.

Salaat 'alan Nabi is clearly used in the Qur'an as an exhortation to physically, morally, and financially, to the believers, to assist the Prophet, to support him in his cause.

We believe the Prophet did also ask for a verbal supplication be made for him in prayers. However, the hadeeth literature is clear that he would do the same supplication, in the same wordings (Qaala: Allahumma salli 'ala 'alayh.) for people who would come to him.

We certainly are not advocating changing the practice of reciting Sall Allahu 'alayhi wa sallam (or expressions of a similar import) after the Prophet's name, we are simply stating, in light of the Qur'an and Hadeeth literature, that the Quranic verse which serves as the primary textual support for this- that verse (Q 33:56) has a deeper message than usually imagined.

 

Can Modesty and Exhibition coexist? Thoughts on the first Hijabi supermodel

"And say to the believing women that they should lower their gaze, guard their chastity( ft.1) and not to make a display of their attractiveness (ft.2) except what is obvious (ft.3), that they should drape their coverings (Khumurihinna) over their chests, and not to display their attractiveness except to their husbands....they should not strike their feet to draw attention to their hidden attractiveness. Turn towards God, all of you, O you who have faith, so that perhaps you will be successful." [Q 24:31]

A story on euronews I saw last week, and picked up by a number of news outlets, concerns Halima Aden. A young Somali-American, she has become famous for being on the runway of New York's Fashion show. Her story has received much attention, considering that she was born in a Kenyan refugee camp, and now is seemingly making a successful life in this field. A practicing Muslim, she wears Hijab [see here] , which obviously brings attention to the subject of modesty or Islamic dress in a field that thrives on sex appeal.

These discussions are not new. We have had both Hijabi and Non Hijabi Muslim women participating in the Olympics, and of course last year Hijab clad Noor Tagouri ( a journalist) appeared in Playboy [see here ]. While many on the Muslim community have treated this trend with approval, because they view these as examples of Muslims being accepted as a part and parcel of the American mainstream, other voices have expressed caution, as to the possible erosion of Islamic ethics.

What does the Qur'an say?

The Quranic verse which opens this article is one of three verses which are normally cited with regards to dress. We have opted for this verse, which comes from the twenty-forth chapter (called "The Light") because it appears within a context of broader social expectations. The chapter speaks on adultery and its legal [Shar'i] punishment ( vv. 2-9) (see ft.4), slander ( vv. 10-20), whom to marry ( in particular verse 26) , avoiding invading the privacy and personal business of others ( vv.27-29) 
  and that both sexes are to avoid objectifying each other  (vv.29-30). In other words, the so called Ayatul Hijaab here is given within a set of guidelines that are met to govern human interactions.

In 24:30 it says that men are supposed to guard their chastity(ft.5) because "That is the purest for them". In other words, it is best for men to avoid the temptations out there because it brings them into more problems.

We do have other texts within the Qur'an which speak of a dress code. Q 33:59 tells us that Muslim women are to wear coverings which would not bring forth undue and unwanted advances and that they be "known" as women of respect and "off-limits" in terms of harassment. The context there is interesting, in that speaks of "hypocrites and those who have diseased hearts" (33:60). I think that this informs us that while many men would not be bothered at all, regardless of how a woman is dressed [and such seems to be a healthy mentality], others would indeed be inspired to improper behavior and perhaps even worse! Therefore, the Quranic guidelines is that women should not even risk it!


Islamic values should influence the culture, not vice versa

Men and women both make judgements all the time, in terms of who and what they see as attractive. That would happen regardless of how much clothes is being worn, if a woman wears a scarf or not, or even if a woman wears a face-veil (Niqaab) (ft.6).

The Islamic position is that sex appeal should NOT be used to sell products or ideas. The Islamic position is that such an appeal, particularly for women, should be restricted, not as an item for oppression, but rather as a way to maintain public respect and decorum.

This does not require men to be awkward around women or women to be awkward around men. That does happen as well, and is a problem. Every culture has certain norms and expectations, and while we should be able to navigate all of them in such a way that we cause offense to no one, at the same time we should  avoid contradicting Islamic values of modesty and proper behavior.

I believe that Muslim women have rights just as men have rights, however for women in particular, be they Muslim or Non Muslim, they should not allow themselves to become little more than display models, products to be sold and objectified.

Hijab is meant to prevent that very thing, if we take the time to read the aforementioned Quranic texts.  Even within American culture, a Catholic nun [who, until relatively recently, used to wear a uniform that was similar to Muslim clothing, symbolizing modesty] may be attractive, and her attractiveness was evident, but was viewed and treated in public with respect.

So just as the dress of Catholic nuns denoted a loyalty to God and the church, as an example for the rest of society to consider, the Hijab should likewise be seen in the same light, and not be co-opted into a capitalist economy which considers everything for sale. Islam should inspire the best impulses in human beings, and a healthy questioning of the thinking modern life seems to preach is a good place to start.

I hope these few words generate thought and discussion. I would also like to point out that none of this should be seen as an attack on Halima Aden or anyone else, nor a questioning of anyone's loyalty to Islamic ethos. Indeed, in any field, identifying as a Muslim is an act of courage. We are simply seeking to impart that we need to think about this subject, as well as other topics that come up in the modern world.

Footnotes

[1] Furujahunna literally means their private areas. It is an expression oft used in the Qur'an to denote sex. In keeping with other translators, we have rendered it here as "chastity".

[2] The word rendered here as "attractiveness" is Zeenah (Zeenatahunna). There is some disagreement as to what exactly this entails, however I think that this would be recognizable to any adult, regardless of backround or cultural experience. There are clothing, speech and behavior that occurs within the familiar and the close circle that would not be deemed acceptable with those outside of that. It is sometimes imagined that Zeenah here refers to, in essence, attractive clothing, makeup, etc.. that should be only worn for the benefit of marriage relationship, yet the verse goes on to say that such Zeenah cannot be displayed except for husbands and  fathers, and so forth. It is well known that Islam restricts the intimate ties [and forbids incest and the like] so the verse cannot be simply speaking about, for example, lingerie. In light of these realities, we explain the verse as given in this note, that there is simply a limitation being made on the levels of openness to be made with those outside of a certain circle. Perhaps we can use more examples, such as how any person dresses in their home in the presence of their family, they will dress differently in the presence of strangers or non family members.

[3] Illa Maa Dhahara Minhaa, rendered as "except what is obvious" is another phrase that whose understanding varies among the commentators. A man or woman may be judged as handsome or non handsome, a woman attractive or non attractive, by any observer they encounter. Some believe the term Khimaar (The plural Khumur is given in the verse) includes covering of the eyes, in fact, one Tafseer states that only one eye of a woman is allowed to be seen, however that does not coincide with the Qur'an. If The Qur'an [Q 24:30] commands women to cover their faces, the injunction to not objectify women [translated by Yusuf Ali as "say to the believing men that they should lower their gaze"] would be meaningless!

It is worth remembering that every culture has its norms. In places within the Persian Gulf, as well as within Afghanistan and Western Pakistan, it is the norm for women to cover their faces. While it is not our intention to pass judgements on this practice, the Qur'an obviously speaks of a society in which men and women are at least, in normal circumstances, able to see each other. This seems to be the normative situation in human societies.

In recent times we have witnessed a trend among Muslim activists to dismiss and downplay Hijab. The argue that the word Hijab is never used in the Qur'an for a head covering. While this is true, the Qur'an 24:30 uses the term Khumur (Singular Khimaar as explained above) and this is what is today commonly called Hijab. The Khimaar is understood to have to cover not only the hair, but also the neck, ears, and the verse places emphasis on covering up the chest.

Any other clothing item[s] that have the same function as explained above is Islamically acceptable. shirts, head scarves, bonnets and hats, etc... and indeed throughout the Muslim world we see that clothing style varies, especially among women.


[4] The Qur'an prescribes lashes as a penalty for Zinaa [Adultery]. However, it also requires four witnesses ( Q 24:14) to the act, and the scholars have stated that they must witness actual penetration. This is an almost impossible requirement, a criterion unneeded in any other legal situation. Moreover, in Islam there are prohibitions against getting into the private lives of others (Q 49:12, as well as the Prophet's statement "from among the pleasant Islamic [decrees] is to leave alone that which has no meaning to him", in Tirmidhee's collection]. So the punishment is to be given only in instances where public health and morality are under threat. It is also interesting that historically the Hanafi Fuqahaa seemed to have treated Zinaa and Nikaah [marriage] as the same, so that practically the prohibitions of marriage [for example, not being allowed to marry one's mother in law] also applies to Non marriage relationships. It is said that Imam Abu Hanifa felt that those who did have relation outside of marriage should simply get married. The treatment of Zinaa and Nikaah as being equal is not agreed upon by the scholars. Great luminaries such as Imam Shafi'ee and Imam Malik are examples of those who totally rejected the Hanafite viewpoint.

[5] The term Furuuujahum appears here, as referring to males (contrasting to females as explained in footnote 1). This shows us that contrary to popular opinion, chastity is a requirement for both genders!

[6] Niqaab, as well as it's variants worldwide, is something not commanded by the Qur'an. Our reasoning is articulated in footnote 3. This does not mean that we see the Niqaab as being prohibited. Ultimately people can wear whatever they want, as dictated by personal taste and cultural styles. There is a level of common sense in all of this as well. Ski masks are not allowed in banks, and universally passport pictures require that the face be shown, yet, in places in the Middle East and West Africa, it is necessary to cover the face to protect it from sunburn.