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Your Questions Answered
Queries
(Answered under the supervision of the Editor)
Taqlid (Blind Following)
Question: What are the arguments of those who think that one must blindly follow a jurist? What are your rebuttals to these arguments?
Answer: Many arguments are forwarded by the proponents of Taqlid (Blind Following) in its favor. What follows is a critical appraisal of some of these arguments.
One of the arguments given is based on the following verse:
O you who believe, obey God and obey his messenger and those in authority. (4:59)
It is said that according to some of the scholars of the early times the words ‘those in authority’ refer to religious scholars.
The context and the usage of the words in Arabic language do not support this claim. In the previous verse, Muslims are given principles for their collective life. A little deliberation makes it clear that those in authority refer to the rulers of the society.
Another argument presented is based on the following verse:
When there comes to them some matter regarding [public] safety or fear, they divulge it. If they had referred it to the messenger, or to those charged with authority among them, those are able to grasp matters in depth would have understood it completely. (4:83)
The Holy Qur’an here depicts the character of the hypocrites who would spread anything they heard threatening public safety. They would do so in order to create unrest and unease among Muslims. It is stated that had they any sympathy with the faith they would have passed on the news to those who held the realm of affairs. It cannot be in any way said that the verse has any thing to do with the religious scholars as the matter concerns state affairs and the verse is addressed to the state.
Another of the arguments proffered is based on the following verse:
It was not possible for the entire Muslim population to set out for this purpose. Why did it not happen that some people from among them would travel to acquire religious knowledge and [after coming back to their people] warn them so that they might save themselves? (9:122)
It is said that the verses direct that some of the people should acquire religious education and others should follow them. Whereas the full message in the verse is that though it is not possible for the entire population to set out of their towns and get religious education so some of them should go and do so. These people should come back and do Indhar. The word Indhar means ‘to warn people of the Hereafter’. It deals with inviting others to the guidance provided by the Almighty. To earn awareness of religion and teach others is the basic purpose and all other things are secondary in nature. The verse does not indicate that others should blindly follow these people. In other places, it has been stated that we should not blindly follow others. 25:73 states that it is the great virtue of the Companions (rta) of the Prophet (sws) that they would not fall over the verses of the Divine Book without understanding them and pondering over them.
Still another argument presented in favor of Taqlid is based on the following verse:
Before you also the messengers We sent were but men to whom We granted inspiration; if you realize not, ask of those who possess the message. (21:7)
It is commonly held that the words ‘ask of those who possess the message’ refer to religious scholars whereas the context shows that they refer to the People of the Book. 21:7 is addressed to the Idolaters of Makkah and occurs in the context that the denial of the Messengers of God can lead them to worldly punishment. It is the established practice of God that when a people deny one of His Messengers after being convinced of his veracity, they are punished in this world. The Idolaters are directed to ask the People of the Book since they know the history of all the Messengers and are aware of the fact. Thus this verse also does not refer to religious scholars of the Muslims.
(Tariq Hashmi)
‘Aqiqah
Question: What is the status of the ‘Aqiqah. Actually, my sister-in-law has been blessed with a baby girl. Now she is staying at her mother’s place for the time being. So who will perform this ‘Aqiqah. Her mother wants to do this here on the 7th day. Kindly clarify how we should go about it as per the directives of Islam.
Answer: ‘Aqiqahin its origin is a name for custom among the Arabs in the time of the Prophet (sws). In this custom, an animal was sacrificed and its blood poured upon the child’s head, after which, the child’s head was shaved. It was believed that till such an act was performed upon the child, the child remained prone to calamities and sufferings.
When the Prophet (sws) was asked about this custom, he is reported to have replied that he did not approve of it. He dissuaded people from observing the referred custom. Nevertheless, he encouraged the father of a newly born child to offer sacrifice as a show of gratitude and thankfulness towards their Lord, for blessing him with a child. Over the years, this custom of sacrificing came to be known as ‘Aqiqah.
If you want to offer sacrifice as a token of gratitude to the Almighty you may proceed. There is no restriction on the matter of who offers it. You can sacrifice any kind of animal which is not declared prohibited. Of course, sacrificing an animal is not the only way to show gratitude to the Almighty; one can adopt other ways. Moreover, shaving the baby’s head has no basis. One may do so for hygienic reasons but one is not required by Islam to do so.
(Tariq Hashmi)
Why Believe in One God
Question: Why believe in a God? It is an old question and has been debated for thousands of years with no particularly satisfactory answers. However it does bug me. Please let me know your arguments.
Answer: While dealing with this matter, the basic thing that needs to be appreciated is the fact that existence of God as the creator of this universe is an established fact recognized by most human beings over the centuries. The number of those challenging the idea hardly qualifies to be considered a party. This hard fact, which is a common asset of all humanity, should not be subjected to trial. The idea of negating the existence of a God known as atheism is a state of negation and needs to be proved. Therefore, it is upon the atheists to come up with sound arguments to invalidate the idea of God’s existence.
What makes us believe in God? To come to an adequate answer to the question we need to analyze the available data about the universe and ourselves. One becomes a recipient of uncountable favors and blessings even before one is born. Since man is bestowed with the ability to think and an urge to know the causes of all the phenomena around him and deduce certain conclusions, he finds himself wanting to know the source of what he sees of a wonderful universe. He wants to know his origins and his fate and how the universe works. He marvels at the astounding order and control found in the universe and wants to recognize the source of all the providence and blessings he is showered with. He observes that the world around him, despite all its diversities, is working harmoniously to serve a single purpose. This inquiry inevitably arises because the human mind is fashioned to think about the writer on seeing a piece of writing and imagine the carpenter having seen a piece of furniture and the engineer having come across a magnificent building. Then how can he help not thinking about the creator of the most astounding architecture of the universe itself and what is found in it, most of all his own self. He simply cannot help but conceive of the idea of a creator. Thus belief in God brings him the answer to a puzzle which otherwise would have been impossible to solve. His reflection definitely makes him think that all this could never have happened without a wise hand behind it and an omniscient being keeping it going and making it work harmoniously.
Another undeniable fact, which takes us to the conclusion, is the historical testimony regarding the existence of a creator. The first man Adam had direct interaction and communication with God. This fact has been perpetually reported by subsequent generations from Adam onwards and passed on to us uninterrupted. During the course of world history God has been selecting different personalities from human beings and directly guiding them for the guidance of human beings; thus the original information has continuously been confirmed. This historical fact is the common inheritance of the human race.
The third argument, which is the basic root and real guiding force in our quest to find the true explanation of the universe, is our faculty of intuition. This faculty in fact makes us realize that we know an entity who is the creator and the sustainer of the world. We cannot touch Him through our senses, but are sure that His comprehension is present in our selves, innate and inborn. This intuition is also commonly found in every man and is responsible for bringing people of varying backgrounds to one belief: existence of Allah.
(Tariq Hashmi)
Transfer of Reward to a Dead Person
Question: I understand that reward cannot be transferred to the deceased because this is against the Qur’an. However, those who believe in it say that the Prophet (sws) has the authority to change the Qur’anic rules e.g. in the Qur’an prayers are due at specific times but the Prophet (sws) changed the same rule for some prayers of Hajj. So reward can be transferred to a deceased since its justification is available in Hadith as per the powers of the Prophet (sws). Please explain in detail.
Answer: The basic source left among us by the Holy Prophet (sws) is the Holy Qur’an. It is the origin of religious authority and is the Mizan (Balance) (42:17) and the Furqan (Criterion) (25:1) which decides the validity of any religious matter. The Prophet (sws) had no authority to render any Qur’anic directive ineffective.
Moreover, Scholars of the science of Hadith have set the principles of accepting a Hadith. A Hadith can in no way be accepted when it is against the purport of the Qur’an and established Sunnah.
Therefore, such a view is not acceptable since it deprives the ultimate and final authority – the Holy Qur’an – of its true place and renders the whole corpus of Islamic beliefs in jeopardy because the Hadith literature contains conflicting things.
The sayings of the Prophet (sws) which are usually cited to prove that the Prophet (sws) abrogated certain Qur’anic directives are often misconstrued. As regards the matter of timing of prayer, it originated from the Sunnah and not from the Holy Qur’an. The Sunnah we know is an independent source of Islam.
(Tariq Hashmi)
Is this a miracle of the Qur’an?
Question: Someone sent me this mail a while ago. Could you please check the validity of the information of this mail. It all looks fascinating, but one should be careful in spreading something unless it is verified to be true and not just a rumor:
Dr. Tariq Al-Suwaidan discovered that some verses in the Holy Qur’an two opposite things are mentioned equal to one another. Some examples are:
This world: 115; The Hereafter: 115
Angels: 88; Satan: 88
Life: 145; Death 145
Iblis: 11; Seeking refuge from Iblis 11
Calamity: 75; Thanks 75
Misled People: 17; Dead People: 17
Hardship: 114; Patience: 114
Man: 24; Woman: 24.
Answer: I am afraid I would not advise you to spread this email. No doubt, it is fascinating to see the so-called equality of numbers in the Qur’an pointed out by the doctor. But is that why the Qur’an has been given to us? To put our best efforts in determining some impressive equality of numbers? A true Muslim feels torn and disappointed when he observes the way his brothers are treating the word of their wise and sagacious Lord. Because such discoveries may give rise to feelings of pride but would never inculcate in the addressees a sense of responsibility that they should prepare for the Last Day that is undoubtedly going to come soon. In order to clarify the underlying objective for which the Qur’an had been revealed, the Almighty Himself asked His Prophet (sws) to utter the words:
(Say)… this Qur’an has been revealed to me so that I could warn you [about the Last Day of Judgment] and also those to whom it reaches. (6:19)
Sadly, all the eloquent expressions of the Qur’an that have the power to stir humanity from their deep slumber have been turned into lifeless numbers in order to give a grand impression of some unsurpassable numerology. This state of affairs is unjust not only to the Qur’an but to the whole of mankind as well. It is for this reason that one should be careful about disseminating something that is likely to jeopardize the real objective of the revelation of the Qur’an.
(Jhangeer Hanif)
Obeying Parents in deciding upon a Career
Question: My wish is to do a Masters in Engineering Science (buildings). But the problem is that my parents want me to become a doctor, even though I am not at all interested. They have been forcing me to become a doctor to serve humanity. I want to know whether it is disobedience of parents, if I don’t listen to them in this case. Please help me.
Answer: After Allah, the Qur’an has acknowledged the status of parents as foremost, and so their right to your good behavior and obedience is essential. Some of the verses that enjoin a Muslim to such behavior are as follows:
And We have enjoined on man [to be good] to his parents: in travail upon travail did his mother bear him, and in two years was his weaning: [hear the command]: ‘Show gratitude to Me and to your parents: To Me is [your final] goal’. (31:14)
We are required to obey them except if they force us to shirk:
But if they strive to make you join in worship with Me, things of which you have no knowledge, obey them not. (31:15)
It is obvious that your parents are, God forbid, not forcing you into this unpardonable sin, but in fact, they want you to adopt a line of profession that runs averse to your own interests and aptitude.
In my opinion, it is best that we are allowed to proceed with what we feel comfortable and derive maximum utility from – of course, keeping in mind, Islamic morals and principles. My sincere suggestion to you would be to sit down with a calm and composed mind, and have a solemn discussion with both your parents. Of course, there is no denying that they wish you to become a doctor because they perceive that to be in your best interests. What you should ideally do is to tell them that as a son, you are conscious that you are duty bound to them for respecting them and for seeing to it that they derive happiness from whatever you do. Tell them that going into the field of medicine is not what you feel confident about, and entering the extensive program with such a mindset will do you no good, and thus, neither will it do them any good. It would not be premature to think that adopting a profession that one is least likely to appreciate and enjoy, can lead to greater problems in life, such as personality conflicts, depression, et cetera. You should calmly request your parents that if you take up engineering, you will be able to treat them and love them better, for then, you will be happier with the route your life will be taking and with the thought that your parents have backed you all the way.
As far as helping humanity is concerned, convey to them sincerely the thought that you hope to excel as an engineer on the basis of hard work, commitment and potential, and that can help humanity. How? If you progress well, there can be no limit to the amount of social work you can do, on an individual basis as well as on an organizational basis.
However, you must be careful that this should all be said in a way that the respect of your parents is not sidelined or sacrificed in any way. And to ensure that, I would advise you to keep a flexible mind, even after saying what I have expressed above. In other words, your own interests should be balanced with your parents’ in this matter. You should regularly offer the du‘a of istikhara, which will inevitably help you in making the right decision. Once you’ve spoken your heart out to your parents, tell them that you would still be keeping a flexible mind while exploring whether going into the medical profession can still manage to attract you. And for that, you can request any doctors among family and friends to talk to you about all that the field of medicine has to offer. If possible, visit hospitals with them and observe what goes on in their daily lives as doctors. Also, try to research on it, as much as possible, and allow your parents an active role in this process.
In the end, request your parents to support you in your honest endeavors, and to back you at the time of decision. Insha Allah, all will happen for the best. In case it appears that you are destined to become a doctor, then take it as a test from the Almighty, and pray to Him to instill in you, the vigor and the determination to willingly accept this profession. Remember, nothing is beyond His reach.
(Saadia Malik)
Forced Marriages
Question: What does Islam say about forced marriages? My parents want to marry me to a person I do not like and I also do not want to do anything un-Islamic. Personally, I mean, it’s my life and I will be held responsible for what I do, so why are they forcing me to do something I don’t want to do? What should I do?
Answer: Forced marriages are not acceptable to Islam. Parents are required to play a very active role when it comes to making decisions about their children’s marriage, but the final consent lies with the ones who are expected to sign this social contract. If that right is not upheld, obviously, many problems will result. Our religion, on the other hand, places great emphasis on the sanctity of a healthy household and a loving family, for they are the backbone of an ideal Islamic society.
One will find numerous A^hadithrelating to the woman’s consent in marriage. Of course, that is because society, over the years, has mostly kept women in repression and not men. Thus, if intelligibly considered, such A^hadithserve to highlight the importance of consent on the part of both the man and the woman. For example:
Ibn ‘Abbasreported that a girl came to the Messenger of Allah and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice... between accepting the marriage or invalidating it. (Musnad Ahmad,No: 2469)
Another observer narrates the same report, but adds:
The girl said: ‘Actually, I accept this marriage, but I wanted to let women know that parents have no right to force a husband on them’. (Ibn Majah, No: 1873)
(Saadia Malik)
Wearing a Ta‘viz
Question: I wear this ta‘viz for some reason. Is it okay to wear it? My grandmother told me that it is beneficial to wear it. But, I am still not sure and would like to confirm. Please clarify.
Answer: Generally, the basic reasons for which a person wears a ta‘viz are protection and earning the blessings of God. It is thought that certain words – Qur’anic or other – if written in the ta‘viz would protect a person from evil and attract the blessings of Allah.
It needs to be submitted that Islam does not recognize any ta‘viz as a means of protecting oneself from harm, or for waiving away any evil or misfortune, or to attract well-being and happiness. All of these come from God alone. A true Muslim should seek refuge from evil, misfortune and harm by pleading to the Almighty, and he or she should desire happiness, well-being and joys by asking from the Almighty. That was the way of the Prophet Muhammad (sws) and indeed, the way of all other prophets. Beyond that, even reciting the Qur’an without understanding it cannot be helpful, for the Qur’an is a message that invites the reader to reflect on what it says, with the intent of implementing its teachings in his or her everyday life.
Thus we have no account of the Prophet (sws) using a ta‘viz for the attainment of certain aims, and neither did he ever issue any such items to others – and we must not forget that he was an example for us all. Added to this is, obviously, the argument that the Prophet (sws) never allowed religion to become a slave of magic and sorcery. In fact, if at all, such references are found in religion, they have been on the part of the disbelievers and not the believers. For example the Qur’an says:
And the unbelievers would almost trip you up with their eyes when they hear the Message and they say: ‘Surely he is possessed!’ But it is nothing less than a Message to all the worlds. (68:51-52)
Even though the context of these verses is beyond the scope of the issue at hand, it is worthwhile to notice how both the Messenger of Allah, through whom the revelation of the Qur’an was carried out, and the verses of Allah have been declared free of being carriers of magic and sorcery. So, how can it be imagined that certain ‘divine’ words can do magic simply by hanging them over a mirror or wearing them around the neck, etc.?
In the end, I would like to share the concern that, at times, it does become very difficult for us to shun tradition; nevertheless, in the end, one has to make a choice between tradition and religion.
(Saadia Malik)
Convincing a Christian Cleric
Question: How should one approach a Christian Father to help him revert to Islam? What should be the points that would convince a Christian to shun Christianity?
Answer: Before answering your questions, I think it would be important to suggest the proper mentality for a matter such as this. When approaching any person of another faith, the most important guidelines to follow are encompassed within the values of sincerity, humility and respect. I believe when engaging with individuals interested to learn more about Islam one should approach the engagement as an opportunity for dialogue, not simply an avenue for conversion. There is unfortunately such a great deal of misinformation and misunderstanding about our religion that even simply correcting these matters through dialogue is an important part of da‘wah. If conversion results from arguments you present, then that is wonderful. However, the other party in the dialogue should not doubt the sincerity of your engagement by suspecting you have other motives. An easy way to judge your approach is to ask yourself how you would feel if a Christian were aggressively trying to convert you to Christianity as compared to simply helping you learn more about it.
With regard to the ‘points’ that should be used to convince a Christian to shun Christianity, a few things should be understood. First, you should not aim to have them shun their faith, but rather find greater truth in yours. After all, the message to those who later became Christians was originally the eternal message of Islam. Only later, were parts of it corrupted. Hence, your general approach should recognize that although there is great value in the teachings of Christianity, Islam is the final revelation that helps correct and complete what came before it. Second, it must be kept in mind that there is no set formula or list of points to be used for all Christians, no matter who they are. That is to assume that all Christians are the same and not give proper weight to the respective backgrounds and contexts that they come from. It is always important to develop a sincere relationship with whoever you are speaking to about Islam, if for no other reason than discovering what parts of Islam they would find most valuable. You are most likely to win someone over by highlighting the strengths of Islam, as opposed to the deficiencies of the Bible.
(Adnan Zulfiqar)
Muhammad (sws) in the Bible
Question: Is there any utterance about the advent of Prophet Muhammad (sws) in the Bible? Many Muslims claim so. What are your thoughts?
Answer: There are several places where the advent of the Prophet Muhammad (sws) is thought to have been mentioned in the Bible. In the New Testament’s Gospel according to John, Jesus (sws) prays to God that people are given another ‘Comforter’. There is also mention of the ‘Spirit of Truth’ who ‘will guide you into all truth: for he shall not speak of himself, but whatsoever he shall hear, that shall he speak and he will show you things to come’, (John 16:13). As the scholar Abdus Sattar Ghauri has pointed out, it is clear from the Biblical text that Jesus (sws) stands as a separate entity to the ‘Comforter’ or ‘Spirit of Truth’. Furthermore, it is evident that the prophecy given to Moses (sws) spoke of the advent of a Prophet (sws). This figure was thought to be distinct from Christ (sws). Evidence of this can be found when John the Baptist is asked if he is Christ, Elias or the Prophet and he answers ‘no’ to all three (John 1: 19-21). Some connect this ‘Comforter’ with the ‘Holy Ghost’ mentioned in John 14:26. However, as Jamal Badawi has pointed out, this designation is ‘inconsistent’ with the profile given of the ‘Comforter’, as even the Dictionary of the Bible (J Mackenzie) seems to imply. As Badawi goes on to point out, the Prophet Muhammad (sws) fulfilled all the criteria of the ‘Comforter’ or ‘Paraclete’, such as: ‘He testified of Jesus (sws), taught new things which could not be borne at Jesus’ time, he spoke what he heard (revelation), he dwells with the believers (through his well-preserved teachings)’ and ‘such teachings will remain forever because he was the last messenger of God’. Furthermore, the requirement of ‘teachings remaining forever’ is not only clearly evidenced by the preservation of the Qur’an over the course of the last 1400 years, but also in the incredible volume of A%hadithliterature which, through proper examination, provides further details on Prophetic teachings.
Evidence for Prophet Muhammad (sws) in the Old Testament is bountiful.Deuteronomy 18:18 shows Moses (sws) speaking of the prophet to be sent by God who must fulfill several criteria, the most compelling of which is to be from among the ‘brethren’ of the Isrealites. As Abdus Sattar Ghauri points out, this is clearly a reference to the Ishmaelites, their cousins, as evidenced by Genesis XVI: 10-12, and although modern translators have attempted to change this word to ‘people’, the Hebrew is best translated as brethren. Furthermore, Mathew 21:43 has Jesus (sws) admonishing the Israelites by stating ‘the kingdom of God shall be taken from you, and given to a nation’. The language of the text indicates this nation will be different from the Israelites.
In addition, Badawi shows that Deuteronomy 33:1-2 combines ‘references to Moses, Jesus and Muhammad’ by speaking of God’s revelation coming from the Sinai, Seir (likely a the village Sa’ir near Jerusalem) and Paran (Genesis 21:21 indicates this is where Ishmael settled, which we now know as Makkah).
Finally, one of the clearest evidences of Prophet Muhammad’s (sws) advent comes from King Solomon where he uses the words ‘Muhammadim’ to describe the coming Prophet (sws). As Ghauri points out the actual Hebrew words are mydmhm vlkv, pluralized to show respect and majesty. Many Biblical translations have changed this proper noun to ‘lovely’, but the Hebrew Bible remains in tact with these words.
I hope that some of these references are helpful. For more detailed arguments and evidence please examine the works of scholars like Abdus Sattar Ghauri, Jamal Badawi, Zakir Nayak, etc.
(Adnan Zulfiqar)
Wife Beating
Question: Do you think the husband should be allowed to beat his wife for whatever purpose is acceptable in this day and age.
Answer: The issue of ‘beating one’s wife’ is an important one. However, it should be understood not because of ‘today’s world’, but because the verse used to justify this action has been sorely abused and misunderstood. The actual spirit and context of the verse has been completely ignored. The verse in question sought to address a widespread practice that has remained, and continues to remain, common in all societies, including the West. Cases of domestic abuse are rampant in places like the United States and Europe. Hence, the Qur’anic language sought to discourage men from partaking in this type of behavior, premised on anger, by requiring them to take certain steps before resorting to physical contact. The central idea being that in a moment of anger a man may suddenly strike his wife, but if he is instructed to pursue other measures first he attains sufficient time to cool his temper and come to his senses. The husband is instructed to reason with his wife, speak to her gently, then if this does not work to leave her bed or separate from her for a time and, finally, if all else fails, to resort to some physical contact to signify his displeasure. With each step, the husband is required to exhaust all possible avenues before moving to the next step. If the husband has to resort to physical contact, this is more of a symbolic gesture, as even the hadith of the Prophet (sws) states that if a husband were to resort to this, the contact should be one that does leave even the slightest mark. Furthermore, it should be understood that resorting to these steps is not for trivial matters such as a wife not carrying out the husband’s every last whim. The husband should resort to these actions only when the wife’s actions openly challenge the authority of the husband and create a destructive atmosphere that threatens the system of the family.
(Adnan Zulfiqar)
Trading of Girls
Question: What is your opinion regarding the trading of young girls in North West Frontier Province (NWFP) of Pakistan or of marrying young girls to old men in order to settle disputes. Isn’t this rape!? Why does the Pakistani government not object or why don’t the religious parties?
Answer: The trading of girls in the NWFP or any other part of the world, in the name of marriage or anything else, is strictly forbidden. In Islam, both potential spouses must provide their acceptance of the marriage. It is not up to the parents to accept the marriage on behalf of their son or daughter. There are countless instances from the Prophet’s (sws) life where he affirmed this right for women. With regard to whether the Pakistani government has objected to this practice, the government has expressed concern regarding this issue and other issues involving women. However, on this particular issue it seems rather impossible for the government to regulate the marital decisions of every family within its borders. It is even more difficult for a state that respects the privacy of its citizens. The legal courts remain the best avenues for addressing these matters. Hence, the first order of business in rectifying situations like this is to improve the judicial system of Pakistan.
(Adnan Zulfiqar)
The Punishment of Theft
Question: The punishment for a theft is amputation of hands? Please explain why this punishment has been prescribed by Islam.
Answer: The punishment of cutting a thief’s hand for stealing must be examined in the proper context. The verse in question, 5:38-9, mentions two words, Sariq andSariqah, for the male and female who will have their hand cut off for stealing. These two words are significant because they are adjectives and in Arabic language, adjectives as opposed to verbs signify that the trait they represent is thoroughly present in the person they stand for. Hence, these are individuals who are thieves by profession and the act they commit constitutes thievery. Thus, one time acts committed by an individual out of ignorance, temporary weakness, need, mistake, etc. do not support carrying out this severe punishment. Hence, if some government carried out this action against someone who happened to once steal a chicken, in my opinion they were mistaken. However, if they carried it out against a chicken thief, then the issue could be worthy of severe punishment. Similarly, in the West the severity of the punishment increases with the number of offenses committed and degree of the crime. Hence, ‘armed robbery’ receives a harsher punishment because it is considered a felony not a misdemeanor. Islamic punishments are in fact maximum punishments that can be given for a particular type of crime. However, this does not mean that this punishment must be given whenever that type of crime is committed. Circumstances and context must be examined for each crime.
(Adnan Zulfiqar)
The Taliban
Question: What is your opinion about the Taliban? Have they contributed in any way to the cause of Islam?
Answer: With regard to the Taliban, I can make no judgment on their intentions and can only pray that their intentions were righteous. I am at odds with many of the Taliban’s opinions and actions because I believe they fail to understand the Shari‘ah, as well as, the spirit of the Islamic message. However, I do believe that their initial mission to bring stability to war-torn Afghanistan was a virtuous one. The high incidence of crime, rape, etc. dropped significantly with the arrival of the Taliban. Yet the methods the Taliban employed to bring an end to crime curtailed all freedom and brought different ills to the society. Unfortunately, even the current Afghani government has its share of criminals. Hence, our prayers should be for the Afghani people to one day find refuge in a homeland blessed with stability and prosperity.
(Adnan Zulfiqar)
Wearing an Allah Pendant
Question: I have a necklace and it says Allah in Arabic. I want to wear it all the time but my mother told me not to because of the disrespect like when I go to the bathroom. But I have seen so many people wearing it. So is it alright if I wear it or is it better that not to wear it all the time?
Answer: It is alright to wear the necklace. The question of respect and disrespect is a relevant one though. Your mother’s caution reflects the manners that she was taught relating to the proper handling of the Qur’an, and, as such, to Allah’s name as it is written on paper or any other object. These manners, or etiquette are a reflection of one’s sincerity in everyday activities. For example, Muslims generally will be in a state of wudu whenever handling the Qur’an even though this is not essential. You do it because it elevates your action to a greater level of sincerity and acceptability with Allah. The bathroom is not a proper place to be reading or handling the Qur’an and it would thus be a disrespect to handle the Qur’an in the bathroom. All these factors are not rules for rote memorization and following, but rather, reflect the courtesy and decorum with which a Muslim should approach matters of how to live and do things according to high standards.
So in wearing the necklace, one could be additionally careful with it and with the places that one carries it into because doing so reflects a greater respect and humility for it, but, there is no legal rule to force you to do so.
(Aasil Ahmad)
To Respond or not to Respond…
Question: The below email was forwarded to me (as well as a great number of other email addresses) just the other day. First, the sender obviously doesn’t realize I am a Muslim. Second, I find these things to be intellectually languid and motivationally sterile efforts. I restrained from responding to the email at large knowing it would for a time being cast my own email address into an abyss of hate mail. However, as a Muslim, am I responsible to respond to these people? Also, I wanted to know the way the issue of the trinity, and, as a corollary, Christianity itself, should be discussed with non-Muslim friends and colleagues. The email is reproduced below:
Friends,
As many of you know there is a chance our country may be going to war soon. My son and I were talking about numbers the other night. Many of you may or may not know that in Scripture, the number 3 represents the Holy Trinity. Well, I was thinking of calling for a day of prayer and fasting for our country (maybe for the world).
When you may ask. March 3rd. In simple terms, it would be 03-03-03. Wouldn’t it be great for all the Christians in the world to stop what they are doing and pray on the same day. We could make 03-03-03 God’s Day. I mean He was there for all of us, that day on the cross. Faith is the way that all miracles come through, but prayer is the key that unlocks the door. I hope you will pass this request on to all your friends, family, and churches. Maybe we could all pray at 3:00 p.m. (your local time) on that day for 3 minutes for world peace.
Answer: Let us first separate the two issues you have raised: 1) The significance of the trinity and 2) the benefits of organizing a prayer on March 3rd 2003 at 3:00 PM.
We can deal with the second issue first. It is common for religious people to gravitate towards prayer and to try to establish symbolism through their acts of prayer. In the case of this congregation, they have decided that organizing a prayer around the number three is a way to motivate people and is doubly significant since the date and time of the prayer is connected with the symbolism of the trinity. I see no harm in this. While it bears no significance within the Muslim tradition, it is a reflection of the symbolism of Christian theology and is acceptable within its own worldview.
Furthermore, it bears mentioning that a science and symbolism of numbers exists in Islam as well. Although it is not something that is emphasized and it is often misunderstood, it is nevertheless present in our tradition and in our rituals. For example, forty years being the symbolic age of maturity, or the significance of washing one’s hands three times, or the ritual recitation of certain portions of the Qur’an three times. These are generally practices that are established by the Prophet (sws) and we believe that there is a reason for them and that they are not arbitrarily picked. Therefore, there is no need to be disparaging of other traditions when they create practices that seem fruitless to us as Muslims but should rather recognize and respect the significance that those rituals and symbols play within their own tradition. I will return to this point at the end of my response.
This leads to the next point, that is, how to discuss the larger issue of the existence of the trinity, and, as a corollary, Christianity itself, with your non-Muslim friends and colleagues. This topic, of course, requires wisdom and prudence. As Muslims, we believe we have an obligation to share the message of Islam with those around us and we believe that they will benefit from hearing our message. Whether they accept it or not is entirely out of our hands. However, the existence of Judaism, Christianity, and other revealed religions had never been problematic (until recently) for Muslims. Therefore, the symbols that these religions espouse and the theologies that they profess should not be viewed as things to be attacked and dismantled. Rather, Muslims have historically engaged the people of other faiths respectfully and without a sense of self-righteousness, keeping in mind that it would be inappropriate to compromise on our own beliefs. So engaging the group of people on this email list in a bout of interfaith dialogue is probably a good thing to attempt.
However, the manner you adopt in doing so will largely determine how successful that attempt actually is. If they feel like your tone is condescending, ie, by referring to their ‘mental fog’ and ‘intellectual languidness’, they will likely not wish to listen to what you have to say. Once you engage these people at a level where they are willing to listen to you and you are willing to listen to them, then you have an audience that will be willing to listen and to learn from you. At that point you can respectfully (and probably effectively) begin to discuss things with them like whether a prayer vigil on March 3rd is truly something significant or relevant within the Christian tradition. You can even debate the symbolism and origins of the symbol of the trinity with them if you have the knowledge and background to do so. Though it is not your task to convince them that you are right and they are wrong, you can raise issues that they can think about and in the process educate them about what Muslims believe about Jesus Christ (sws) and his life, and, also, the role and form of prayer within the Islamic tradition.
In summary, I do not think there is any benefit in opposing or mocking the March 3rd prayer vigil that they hope to organize. In general, prayer should be encouraged among all people, even though you feel like it is a fruitless and pointless endeavor. If anything, your inclusion on the email list, and maybe even your presence within that group, provides an opportunity for them to be introduced to Islam and the practices of Muslims. Second, a Muslim should never take a condescending attitude with respect to people of other faiths. Allah teaches us that it is He who gives people faith and He who can take it away and so every person, even a Muslim, can be transformed from a state of intense piety to a condition of abject forgetfulness and humiliation, according to Allah’s will. Humility with respect to this fragility of faith and belief is key to the demeanor of a Muslim. In doing so, your interaction with people of other faiths will exude a sense of modesty and tranquility that will likely impress upon their own sense of self-righteousness.
(Aasil Ahmad)