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Interaction with One’s Brother-in-Law

 

Question: I am a middle aged woman and live with my husband in a house that is based on joint family system. My husband says that the Prophet (sws) has forbidden a woman to come before her brothers-in-law even if her husband is present. Also, he says that I must not talk to my brother-in-law. Now in spite of trying my best to observe this limit, I am unable to do so unless we move to a new house. What should I do?

Answer: I am afraid that your husband’s perception regarding the limits of interaction of a lady with her brother-in-law is not true. To my knowledge, people base this view on the following Hadith*:

 

‘Uqbah Ibn ‘A%mirnarrates that the Prophet once said: Don’t spend time in seclusion with women. A person from the Ansar asked: What about the brother in law: [should he also abstain?]. At this, the Prophet replied: He can be [as damaging as] death.

 

I shall try to explain thisHadith: At the outset, it needs to be appreciated that Islam is the religion of purification. The objective of Islam is Tadkiyah-i-Nafs (purification of the soul). According to the Qur’an, only people who have purified their souls would enter Paradise. All Islamic directives aim at the purification of the soul. The Prophet (sws) also, while keeping in consideration this spirit of Islam, gave a number of directives of which a fundamental one was that a man and a woman must avoid being alone with one another since this could pollute the soul and as a result lead to excesses. The above quoted Hadith warns a believer to avoid being alone with his sister-in-law for similar reasons. The question obviously arose because the chances of being alone with her in a joint family system are great and one often tends to be careless in this matter. So the Hadith is actually cautioning and prodding a believer to be extra careful in this matter.

So, in my opinion, it is evident from the full text of the Hadith that you can come before your brother-in-law and also talk to him; however, you should avoid being in seclusion with him.

 

 

Why so much Difference of Opinion among Muslims?

 

Question: In the light of the recent tragedy in the US, I keep hearing different ‘Muslim’ views. I read one Muslim view which states that what happened in the US was evil and against the way of Islam. I read another Muslim view which quotes from the same Holy Book that what happened is pleasing to God. The Christian church has an official view of the teachings of Christ. They might differ slightly in terms of theology and academics, however, everyone recognizes the official belief that Christianity is about unconditional love for your neighbour and doing good deeds. The so called Christians, such as the Orange Order and IRA are condemned as abusing their faith. Why is it so difficult to find the official view of Islam, which unites Muslims? Every Muslim community seems to have its own version of Islam, with  their own self-appointed leaders. Please explain. I am genuinely trying to understand in order that I may live in peace.

Answer: In my humble opinion, one basic thing needs to be understood: Religious scriptures are one thing and deriving directives from them another. While the former are divine, the process of deriving directives from scriptures is a human endeavour. Human intellect, you would agree, has its own limitations. It can falter and err and of course be different in different scholars. Hence the different interpretations of certain directives of Islam are but a natural outcome of this premise. In this regard, the real thing is the arguments which are presented in support of a viewpoint. A person is required to weigh these arguments in the scales of sense and reason and decide which one appeals to his intellect the most. He should adopt that particular viewpoint, since he would be held accountable according to his own understanding of religion. As long as he is sincere in his search for the truth, it does not matter even if he seemingly adopts a wrong viewpoint. He would be rewarded by God for his sincerity.

Allow me to say that such differences do also exist in Christianity, Judaism as well as other religions. The examples you have given are of a very broad nature. There is no difference in opinion in Islam also if broader areas are considered. For example, no one disagrees among the Muslims that each person is going to be held accountable in the Hereafter for his deeds.

So I would say that one should not get worried from this state of affairs. As long as this world exists, difference in opinion would exist in areas which are prone to human interpretation. What is important is that one should be a true seeker of the truth and that this quest for the truth should be his most cherished goal.

 

 

Praying for Non-Muslims

 

Question: Can Muslims pray for the forgiveness of non-Muslims? The following verse apparently leaves no room for this:

 

It is not (proper) for the Prophet and those who believe to ask Allah’s Forgiveness for the Mushrikun even though they be of kin, after it has become clear to them that they are the dwellers of the Fire.(9:113)

 

Answer: In principle, we can pray for any person in a general way by asking God to grant him excuse for his sins if he deserves this rebate and to grant him a place in Paradise if he deserves this reward.

As far as the Qur’anicverse that you have cited is concerned, it specifically pertains to the Idolaters of Arabia. I have explained several times before in these columns that there are certain directives of Islam which are specific to the age of the Prophet (sws) and his companions. In the age of Messengers of Allah, the Almighty punishes people who persist to deny the basic truths which He unveils through His messengers so that this exercise can become a visual evidence to the reward and punishment that is going to take place in the Hereafter. In the age of the Messengers, people who deliberately deny the basic truths can be pinpointed because it is the Almighty who informs the Messengers about this. The punishment for denying the truth in spite of being convinced about it begins in this very world. Now asking for forgiveness for people about whom it is known that they have been condemned to Hell, is obviously not required. The last part of the verse clearly says that the real reason for abstention from such a prayer is the fact that their fate has become evident because of their obdurate and deliberate denial.

Today also people may deny a truth in spite of being convinced about it but since we can have no knowledge of this (because this can only be obtained through divine revelation which, of course, no longer comes), so, in my opinion, we can pray for any Muslim or non-Muslim in the above mentioned general way.

 

 

Is Guerrilla Warfare allowed by Islam?

 

Question: Some people justify that in some cases Islam allows Jihad without state authority. They cite the skirmishes carried out by Abu Basir against the Quraysh in support of their stance. Is this correct?

Answer: I am afraid that this is a misinterpretation of facts: We know from history1that after the treaty of Hudaybiyyah, Abu Basir defected to Madinah. According to the terms of the treaty, he was duly returned back to the Quraysh by the Prophet (sws). He was sent back in the custody of two people of the Quraysh. On the way, he killed one of his two custodians and again defected to Madinah. When he arrived in Madinah,the Prophet (sws) was angry with what he had done. Sensing that the Prophet (sws) would once again return him to the Quraysh, he left Madinah and settled at a place near Dhu’l-Marwah, where later on other people joined him. From this place, they would attack the caravans of the Quraysh.

If these guerrilla attacks are analyzed in the light of the Qur’an, the basic thing which comes to light is that whatever Abu Basir and has companions were doing was not sanctioned at all by Islam. The Qur’an says that the actions and deeds of a person who had not migrated to Madinah were not the responsibility of the newly Islamic state:

 

And as to those who believed but did not migrate [to [Madinah], you owe no duty of protection until they migrate. (8:72)

 

In other words, the verse clearly says that the deeds of people who are not its citizens are not its responsibility. Not only did the Qur’an acquit the Islamic state of Madinah from the actions of these people, we even find the following harsh remarks of the Prophet (sws) about Abu Basir when he returned to Madinah after killing one of  his two custodians:2

 

His mother be cursed, if he is able to find some supporters he is bound to ignite the flames of war.

 

So Jihad without state authority is totally prohibited by Islam. Without such authority, it is tantamount to terrorism.

 

 

‘Unjust’ Punishment in the Grave?

 

Question: I have come across the following Hadith in a book:

 

Once the Prophet, passed by two graves. The Prophet said: ‘These two persons are being tortured not for a major sin.’ Indeed, one of them never saved himself from being soiled with his urine while the other used to go about with calumnies. The Prophet then asked for a green leaf of a date-palm tree, broke it into two pieces and put one on each grave. On being asked why he had done so, he replied: ‘I hope that their torture might be lessened, till these get dried.’*

 

Can you explain this Hadith?

Answer: The following questions arise on this Hadith:

The first question is about the two people whose graves are mentioned. The incident could have occurred in Makkah since there was no graveyard in Makkah for the Muslims. In other words, this graveyard should be in Madinah. Now if it was in Madinah, the Prophet (sws) could not have been unaware of the death of two Muslims since he always kept himself informed about what happened to all his companions. All Muslims knew one another in Madinah. In the eleven year stay at this place, it is very unlikely that the Prophet (sws) would have been unaware of the death of two of his companions. This means that these two individuals were from among the non-believers. It is unlikely that the Prophet (sws) would have prayed for the forgiveness of the non-believers in Madinah, since he had been divinely informed that these people had deliberately denied the truth.

Who then were these people for whom the Prophet (sws) prayed?

The second question which arises is the act of the Prophet (sws) of placing a green leaf as a means to lessen their torture. This is something which is totally inexplicable. What it means is that once the leaves have dried out the punishment would restart!

The third question concerns the sins mentioned in this Hadith. Obviously, they are of two different categories. While the first is not a major sin, the second definitely is. How can the punishment of the two be the same. Punishing a person who soils his clothes with urine seems unjustified unless, of course, there are other details to this matter.

So, in my opinion, until and unless these questions are answered, this Hadith can in no way be accepted.

 

 

Who is the Greatest Prophet?

 

Question: There are certain sites on the internet which ask us to vote for the greatest Prophet. Since Christians are more in number than Muslims and Jews are lesser in number it seems to be a fruitless exercise as the results are obvious. What should we do?

Answer: I think that such voting is against religious spirit. All Prophets of Allah deserve equal respect. The Qur’an says that Muslims should not differentiate between the Prophets of Allah:

 

Say [O Muslims]: We believe in Allah and that which has been sent down to us and that which has been sent down to Abraham, Ismael, Isaac, Jacob and to their offspring and that which has been given to Moses and Jesus and that which has been given to the Prophets by their Lord. We make no distinction between any of them and to Him we have submitted. (2:136)

 

Various Prophets were blessed with different signs and miracles according to their addressees and according to their circumstances. God gave Noah (sws) an exceptionally long life. He spoke to Moses (sws) and gave him various miracles. He created Jesus (sws) in a miraculous way and gave him the power to bring the dead to life. He blessed Muhammad (sws) with His final testament.

So we should honour and revere each Prophet (sws) and stop comparing them. After all, what is the need for this comparison when all prophets are prophets of Islam. Muslims should do away with the habit of proving that the Prophet Muhammad (sws) is superior to other Prophets. This is an unhealthy attitude.

 

 

Different Themes of the same Surah

 

Question: Various scholars of the Qur’an have ventured forth to determine the theme of a surah and seldom have any two come up with the same theme. How come?

Answer: The theme of the surahis a statement that knits its contents in a unified whole. Since themes have not been divinely determined and obviously are a human endeavour, therefore the chance of a difference of opinion is always there. Scholars who have derived the theme of a surahhave presented their arguments and observations. It is up to the readers to judge between the arguments and accept the one which appeals to their intellect. As a rule, this intellectual process should carry on. As long as a theme is not challenged by sounder arguments, it holds and when it is, the new one takes its place and so on. The process of scientific inquiry is quite similar to this. A human being can never be certain that he has reached the ultimate truth, even if he is a genius -- simply because he is a human being.

 

 

Salvation for Non-Muslims

 

Question: The following verse is interpreted by some as allowing people of other faiths to adhere to their faiths because these can lead to God as well:

 

To each among you had We prescribed a Law and a Way. If Allah had so willed, He would have made you a single people, but [His plan is] to test you in what He has given you; so try to outdo one another in virtues. The return of you all is to Allah; it is He that will show you the truth of the matters in which you dispute. (5:48)

 

On the basis of this verse, many non-Muslims ask the reason for following the Qur’an and Islam because as the verse says they can simply follow their own faiths and achieve salvation?

Answer: I am afraid that this inference is not correct because the said verse has been interpreted while disregarding the context. To understand what it says, first let us look at it in relation to the preceding and succeeding verses. They read:

 

It was We who revealed the Torah to Moses; therein was guidance and light. In accordance with it the obedient Prophets of Allah, Rabi scholars and the jursits of the Jews used to decide the affairs of the Jews because they had been entrusted with the book of Allah and made witnesses ....And in their footsteps We sent Jesus the son of Mary in testification of the Book before him; therein was guidance and light and We gave him Injil as a guidance and admonition to those who fear Allah and it is incumbent upon the recipients of Injil to decide [according to the directives] contained in it...And to you [O Prophet] We sent the scripture in truth according to the confirmation of the scripture that came before it, and as a guardian. So judge Between them by what Allah has revealed, And follow not their vain desires, diverging from the truth that has come to you. To each among you had We prescribed a Law and a Way. If Allah had so willed, He would have made you a single People, but [His plan is] to test you in what He has given you; so try to outdo one another in virtues. The return of you all is to Allah; it is He that will show you the truth of the matters in which you dispute. And this [He commands]: Judge between them by what Allah has revealed, And follow not their vain desires, but beware of them lest they beguile you from any of that [teaching] which Allah has sent down to you. And if they turn away, be assured that for some of their crimes it is Allah’s purpose to punish them. And truly most men are rebellious. Do they then seek after a judgement of [the days of] Ignorance? But who, for a people whose faith is assured, can give better judgement than Allah? (5:44-50)

 

A simple reading of these verses tells us:

1. This cluster of verses is narrating Allah’s scheme of the history of Wahi (divine revelation) to three major Prophets who received this guidance in the form of Books.

2. Each of the three Prophets were given a Book so that he could decide the affairs of his people through his Book.

3. Since the first two Books could not be preserved in their original form, the final Book: the Qur’an was revealed as a guardian and judge between the older books.

4. The Law and the Way (ie the Shari‘ah) were different to all these nations (whilst the basics in faith were the same). The reason being that a change in this law should become a source of trial and test for the subsequent nation. The test was that they willingly accept this change or not since the basics were the same; only the outward appearance in law changed. An example of this is that the teaching of Tawhid (monotheism) never changed in any divine Book but the nature and quantity of worship rituals (which were the Law), for example, changed.

5. Allah could have kept all the people on His path by force but He did not do so. He did not want people to follow His path due to some coercion. He wanted people to decide freely for themselves. So He gave them the choice to choose.

6. The Prophet Muhammad (sws) was directed to judge between the previous nations according to the Qur’an since this was the final and authentic version of the Words of Allah.

7. If the people of the previous nations do not listen to him and deliberately deny his message, then they will face a grievous doom very soon.

If this contextual analysis is correct, the inference to which you have referred, I should believe, does not arise.