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Internet Chatting
Question: I’m a young Muslim lady and I have an important question for you to answer: Is it prohibited to chat and email boys even if nothing bad is said? I ask this because a boy emails me and from time to time we chat. I have a feeling that it is prohibited and I will be punished for doing it.
Answer: Islam is the religion of inner purification. It wants people to be morally clean. All its directives are meant to cleanse and purify our concepts and deeds. It declares that only people who have purified souls shall enter Paradise. So it asks its followers to avoid all actions that hamper this purification. Therefore, every person must try as much as he can to guard his soul and to preserve the modesty within him.
It also needs to be understood that Islam has based its social structure on the institution of family. To safeguard this structure, it discourages temporary unions and male-female friendships for these often lead to excesses and tend to stimulate base emotions. Also, such relationships tend to damage the repute and honour of a lady, which are so essential for her.
Chatting for the sake of chatting does not seem to be a desirable thing since it tends to affect one’s inner purity. On the other hand indulging in some meaningful dialogue or conversation is a different matter.
Jogging to the Mosque
Question: As a student of medicine, I seldom find time for exercise. By the grace of God, I pray regularly in the mosque. To get some exercise, I normally jog to the mosque. Now, I came across this H~adith which says that one must not run to the mosque. Should I stop then?
Answer: Your situation is totally different from the one depicted in the H~adith. It says that when a person is going to offer congregational prayers in a mosque, he should walk in a composed fashion. Abu Hurayrah reports that he heard the Prophet saying:
When the congregational prayer is about to commence, do not rush to join it; walk towards it. It is imperative that you maintain your calm [in this matter]. Pray whatever [number of Rak‘ats] you are able to catch and then complete the rest. If any one of you has made up his mind to pray, then he has in fact started to pray. (Muslim, Kitabu’l-Masajid)
It is evident from this narrative that worship rituals should be observed with full composure. It is a matter of etiquette. Moreover, rushing into the prayer not only affects the person’s concentration but also disturbs the other participants. Also, the last part of the narrative gives the glad tidings that a person who is planning to pray is in fact praying. So why should he rush at all if he is in fact getting the reward of praying.
In my opinion, jogging to the mosque to get exercise does not contradict this H~adith.It is quite obvious that you are not jogging to the mosque for fear of getting late. Moreover, once you reach the mosque gate, you should walk calmly to the actual prayer place so that you do not cause any undue noise.
Destroying the ‘Buddha’ Statues
Question: What is the justification of the destruction of the Bamiyan Buddha statues by the Taliban in the name of Islam? In your opinion, does Islam allow such destruction?
Answer: There is absolutely no justification for destroying the Buddha statues as the Taliban have done. Religious freedom for the minorities demands that these statues be given full protection.
The argument that the Taliban present in support of this stance is that the Prophet (sws) destroyed the idols that were placed in the Baytullah. This analogy, I am afraid, is incorrect and seems to have arisen by not understanding the specific position occupied by Arabia.
Pre-Islamic Arabia was conquered and given in the possession of Muhammad (sws) and his companions by the Almighty in accordance with His established scheme regarding His Rusul. According to this Divine scheme, a Rasul always triumphs over his nation:
Those who show hostility to Allah and His Rasul are bound to be humiliated. The Almighty has ordained: ‘I and my Rusul shall be dominant’. (58:20)
It is the Almighty who actually takes control of matters and sees to it that this scheme is implemented. The Rusul and their companions act as no more than the implementers of His will.
So in accordance with this law, specifically meant for the Rusul, Muhammad (sws) was also informed that he would triumph over his nation. He and his companions were told that they would have to fight the idolaters of Arabia until the supremacy of Islam was achieved:
And fight them on until there is no more persecution and there prevails the religion of God everywhere [in this land of Arabia]. (8:38-40)
This Qur’anic directive has been referred to by the Prophet in the following words:
No other religion than Islam should be allowed to be practiced here. (Mu’atta, Kitabu’l-Jami‘)
With the implementation of this divine scheme, Arabia was required to become a symbol of monotheism. Here every trace of polytheism was to be uprooted. Therefore, all idols were destroyed. Consequently, in Arabia no one was and is allowed to practice polytheism.
In other words, the stress in this directive is on the land of Arabia. It is only here that no religion is allowed to be practiced according to 8:38-40. The directive is not related to other countries and territories in which non-Muslims can live and practice their religion. So we find the Companions of the Prophet (sws) giving full religious freedom to their subjects in conquered areas outside Arabia.
Marrying Christian Women
Question: I am a college student and I’m doing research about marriages and religion. I have a question on which I would like to hear your opinion: Do you think that it is alright for Muslim men to marry Christian women?
Answer: Islam allow Muslim men to marry Christian women because Christians like Jews are basically followers of monotheism. However, the placement and context of the Qur’anic verse which permits such marriages show that it is desirable that certain conditions be met if such a marriage is to take place. Needless to say that the Qur’an has been revealed as a coherent Book. It is not a disjointed collection of verses as is generally believed. There is profound structural and thematic coherence in it. Each verse has a definite context and until and unless this context is carefully kept in consideration, the true implications of a verse can usually not be ascertained. Disregarding the context of a verse often leads to serious misinterpretations which distort the stance of the Qur’an. It is therefore of paramount importance that each verse be interpreted in the light of its context.
Consider now the context of the verse under discussion. The following verse immediately precedes it:
This daythe disbelievers have abandoned all hope of vanquishing your religion. Have no fear of them: fear Me. This day I have perfected your religion for you and completed My favour upon you and have chosen for you Islam as your religion. (5:3)
Consider next, the verse under consideration:
This dayall things good and pure are made lawful to you. The food of the People of the Book is lawful to you, and yours to them. Lawful to you are the chaste among the believing women and the chaste women among the People of the Book, provided that you give them their dowries and desire chastity neither committing fornication nor taking them as mistresses. (5:6)
It is clear from the above mentioned verses that these directives pertain to the period when the supremacy of Islam had been established in Arabia -- when the disbelievers had lost all hope of overcoming the Islamic forces and the Muslims had become an unconquerable force. It was in these circumstances that the Muslims were permitted to marry Jewish and Christian women. Moreover, it is evident from the verse that only virtuous and upright women among the People of the Book were allowed to be taken in marriage.
It is evident that in such conditions and circumstances, there was virtually no possibility of the Muslims being influenced by their religions directives and cultural traditions. Instead, there was a far greater possibility that such marriages would positively influence the women of the People of the Book by inducing them to accept Islam.
By analogy, therefore, such marriages today seem desirable only in societies where the cultural traditions and legal injunctions of Islam hold sway.
Destroying a ‘Disabled’ Foetus
Question: If it is known that a baby will be born mentally disabled, is it justified for the mother to have an abortion?
Answer: Islam gives great sanctity to human life. After conception, once the spirit has been blown into a human embryo thereby making the embryo a living soul, it cannot be destroyed unless on some medical grounds given by a doctor. Before this spirit is blown, the human foetus is actually not a human in the true sense; it is rather a ‘non-living’ mass of flesh and may be aborted.
Now the question arises as to how this period should be determined. For the moment, the only data we seem to have is a H~adith attributed to the Prophet (sws). It tells us that it is after 120 days (four months) that an angel comes and blows the spirit in the human embryo:
Indeed the creation of each one of you is brought together in the mother's womb for 40 days in the form of a sperm,; then he is a germ cell for a similar period,; then an embryonic lump for a similar period; then there is sent an angel who blows the breath of life into him... (Bukhari, Kitabu’l Qadr)
If this H~adith is authentic, then abortion after 120 days can take place only and only if a doctor advises it on medical grounds.
In the light of this, if the mental deformity of the foetus can be determined before 120 days, it may be destroyed. After this period, one should not even think of tampering with the process of birth unless of course the mother’s life is in danger.
Reciting Surah Fatihah in the Prayer
Question: We recite Surah Fatihah in every prayer. Should we recite it when we offer our prayers in congregation behind the Imam as I have learned that it is necessary and that without its recitation, the prayer is incomplete? What should we do in the prayers of Zuhr and ‘Asr as these are silent prayers? Some scholars say that Surah Fatihah should be recited after the Imam and some say that it is not allowed with the Imam as it is necessary to listen to the Imam quietly and with attention. So what should I do?
Answer: Surah Fatihah, no doubt, is a necessary part of the prayer according to the established Sunnah of the Prophet (sws). However, whether it should be recited or heard in congregational prayers is something which has been left open and no ruling has been given by the Shari‘ah. That is why you see differences of opinion in this issue. Scholars have adopted various ways. This is quite alright. The problem creeps in when the followers of one way start condemning the other way. In matters that have actually been left to the discretion of a person, this attitude is not correct. One should adopt the way which appeals to one’s intellect the most.
Personally, I follow the way of Imam Malik, Imam Ibn Taymiyyah and Imam Ahmad in this matter*. According to them, a person should recite Surah Fatihah when the imam is silent (Zuhr and ‘Asr prayers) and he should just listen when the imam recites (Fajr, Maghrib and ‘Isha prayers).
Friendship with Allah
Question: I have been going under a lot of stress lately. Hope you will help me out. I say my prayers regularly and have blind faith in Allah. I talk to Him everyday at night, discuss my problems, my wishes, my desires, and even things that I am not able to say to my closest friend. As a result, I have developed a very special bond with Allah, which has its roots deep down in my heart. I have started considering Him as my best friend. Now lately I get afraid because as a human being, I commit so many sins everyday. And then at the end of the day discuss them with Him and ask His forgiveness. But friendship of a human being with Allah -- is it right or will I be questioned for it? I get really afraid sometimes. But then the bond is inexplicable and unbreakable. Please help me out and tell me if I should stop feeling that way since it is very hard to do so.
Answer: Feeling friendship with the Creator is nothing to be afraid of. In fact, this something we should strive for. You are lucky that you have developed this strong bond with Him. One of the greatest benefits of a friend is that you can confide in him. However, there are so many things that we do not want to confide in the closest of friends. It is only Allah in whom we feel the confidence to confide everything as a friend. No one is as great and as strong a support to us than the Almighty Himself. He provides and sustains us, hears and answers our calls of distress and fulfils our physical and spiritual needs. He is the rock behind which refuge can be sought -- a haven and sanctuary for all. His attributes are such that a person feels very comfortable in submitting himself to Him: He is complete and entire in His being and is above all needs; everyone needs Him while He needs none; He is a refuge for all and on Him everyone depends; He brings everything into existence and by His orders everything is destroyed; He is the Creator and the Cherisher of all and fashions and sustains everything.
True -- one commits sins: everyone one of us does. But this does not mean that one should lessen this friendship as a result. In fact, if one has to overcome these sins, the friendship bond with the Almighty should be strengthened even more.
So you do not have to feel afraid of this relationship. In fact, if you can you should enjoy it and also feel privileged – because not everyone reaches this enviable position.
Intimacy during Menses
Question: Is there a contradiction between the following Qur’anicverse and Ahadith?
The verse:
They question you [O Muhammad] concerning menstruation. Say: It is a vulnerable condition; so let women alone at such times and go not to them till they are cleansed. And when they have purified themselves, then go to them as Allah has enjoined upon you. (2:222)
The Ahadith:
Narrated A%‘ishah: The Prophet and I used to take a bath from a single pot while we would be Junub. During my menses, he used to direct me to put on an Izar (dress worn below the waist) and used to be intimate with me. While in Itikaf, he would bring his head near me and I would wash it while I would be in my periods. (Bukhari: Kitabu’l-Hayd)
A%’ishah said: Whenever Allah’s Apostle wanted to caress anyone of us during her periods, he would tell her to put on an Izar and would then caress her. A%’ishah added: None of you could control his sexual desires as the Prophet could. (Bukhari: Kitabu’l-Hayd)
Answer: There is no contradiction between the verse of the Qur’an and the two Ah~adith that you have quoted. The Qur’anic words: La taqrabuhunna (go not to them) in Arabic usage imply sexual intercourse. They are not be taken literally. Moreover, this becomes even more evident, if the words fa’tu hunna min h~aythu amarakumullah (then go unto them as Allah has enjoined upon you) are deliberated upon. During menses, sexual intimacy with one’s wife that excludes intercourse is not prohibited. Anas Ibn Malik reports in the Sahih of Imam Muslim:
When a woman amongst the Jews menstruated the men did not dine with her or live with her in their houses. So the companions of the Prophet asked him and Allah revealed ... (See 2:222 above). The Prophet then said: ‘You can do everything except having intercourse with her.’(Kitabu’l Hayd)
Similar usage can be seen in the underlined portion of the following verse:
O you who believe! Approach not prayers in a state of inebriation until you can understand all that you say, -- nor in a state of ceremonial impurity except if you just have to pass through [the mosque] until the ceremonial bath. If you are ill or on a journey, or if one of you comes from offices of nature, or if you have been in contact with women, and you find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. For God does blot out sins and forgive again and again. (4:43)
Here again the Arabic words lamastumu’l-nisa (if you have touched women) must not be taken literally. They connote sexual intercourse after which one has been bound by Islam to have the ceremonial bath.
In short, one should try to appreciate the literal and figurative usage of Qur’anic Arabic. If one finds any difficulty in appreciating them, one should look up reliable commentaries of the Book.
Research on Edibles and other Items
Question: The Government of the United Arab Emirates has published a paper by Prof Ahmad Saqr of Beirut in which a list of different items has been given in the manufacturing of which some pig part or other is used. Some of the listed items are: Prince Chocolate, Kraft Cheese, Pepsi Cola. Similarly, pig fat is also used in manufacturing Lux Soap and Brylcream and Colgate toothpaste. So should we avoid using these items and edibles?
Answer: The items that have been referred to in this report are all widely used throughout the globe in Muslim countries. In other words there is a very large Muslim clientele as far as these products are concerned. Their manufacturers very well know that Muslims would not go near drinks and edibles about which there is even the slightest possibility that they are manufactured from ‘pig parts’.
So I think that before burdening the common Muslim with its effects, the UAE government should send this research to the manufacturers of these products and give a patient hearing to their response. If they are not satisfied with their answer, they can even take the matter to the judicial forums of the country in which the manufacturers are located. I assure you that if the products really contain prohibited stuff, one such case would be enough to settle this matter.
It is only after passing through this process that this research can assume the significance of being considered seriously. It is only then that Muslims should be asked to refrain from these items.
The UAE government should also keep in mind that without undertaking this process they are causing chaos and spreading confusion among the ranks of the Muslims. Secondly, if this research is by any means proven to be incorrect, then they would be guilty of dis-information and bringing the name of certain people into disrepute. This we all know is a great sin. Not only does this entail the wrath of the Almighty but it may also lead them to pay millions in damages.
Another thing that must be kept in consideration is the fact that the prohibition of items containing pig material pertains specifically to edibles and drinks. Things which do not come under these categories like, soap, shampoos and perfumes are not required to be abstained from even if they contain the prohibited material. We know that the meat of a dead animal is prohibited. Once the Prophet (sws) saw a dead goat rotting at a place. He expressed his wonder and remarked that eating such an animal is definitely prohibited, but using it for some other purpose like tanning its hide for use is perfectly allowed:
A goat was given in charity to Maymunah’s maid. The goat died. [It so happened that] the Prophet (sws) passed by. [Seeing the dead goat], he said: ‘Would that you had taken its hide, tanned it and then made use of it’. People said: ‘It is a dead animal. At this the Prophet declared: Only eating it is forbidden’. (Muslim, Kitabu’l-Hayd)
The Prophet’ wife Sawdah reports:
One of our goats died. We tanned its hide. Then we used it for storing nabidh* in it until it became a [hard] drinking vessel. (Bukhari, Kitabu’l-Iman)