DA'WAH BY MUSLIMS, ITS DECREE, STYLE AND AUDIENCE
AS PER THE HOLY QURAN AND SHARI'AH
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- February 2014
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short:Version For the Busy Bee Three Pages
The Main Story: Recommended Six Pages
Footnotes: For the Perfectionist Four Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud,
Practicing, Knowledgeable) with a humble submission that Islam
totally rejects Blind Following BUT vigorously focusses on the
Limitations of Pure Human Reasoning..............and clearly and
comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina
had a fascinatingly unique window: they had direct access to the Heavens
through one of their own. They were blessed with a regular stream of Divine
counseling and guidelines. Question and answer sessions were part of the
program. Even individual questioner was graced by an answer. In the short
Introduction to this scheme they were assured that at the end of this
twenty-two year project, Divine Directions and Admonitions will continue
through the agency of the PEN. The whole discourse has been preserved and
archived till eternity under the guarantee of our Lord and Creator. This record
is known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our
prevalent, widespread and important concepts and opinions about religious
matters do not have a basis in the Quran and sometimes even appear to be in
obvious conflict with the teachings of the Quran. It would be very educative and
helpful to discuss an Ayah once a month to see if it supports or rejects our views
and actions in our daily life. I wish and hope this email generates a fruitful
interactive discussion.
DUA
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness.
Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none
can guide him right. We bear witness that there is none worthy of worship but Allah
alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of
HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1 “He granteth
wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a
benefit overflowing; but none will grasp the Message (or remember or receive
admonition) but men of understanding (or intellect)” and we also recall that he has
warned us about the day of judgement2 “Then on that day you shall most certainly be
questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater
boon or blessing or benefit than wisdom and we wonder if this should be a timely
reminder to very many of us good and sincere Muslims who use their critical thinking to
enhance the mundane for themselves and their families but resort to compulsory
following -- taqleed, doctrine of classical Sunni Islamic Fiqh -- in matters religion.
NOTE: I have filtered out the proofs and details into the Footnotes for those who have
the time and interest for them. The main email will then be reasonable length, hopefully
for the busy majority. What follows is not a sermon; I do not feel qualified to give one,
anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah
selected pertains to issues we face in our daily life with our family, friends, neighbours
or peers it may affect us personally and lead to some self analysis and soul searching
which in turn could be divisive and distressing. If taken in the right spirit, it can be a
humble attempt towards finding the “straight path”.)
THE AYAH
Surah 3 Ayah 110
“ Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what
is wrong, and believing in Allah. If only the People of the Book had faith, it were best for
them: among them are some who have faith, but most of them are perverted transgressors. (Yousuf Ali)
A SHORT VERSION
A similar message is conveyed by other powerful ayahs3 in the Quran saying:
Do not argue or quarrel, never; do not even bicker or quibble; always seek Allah’s
guidance by Da’wah, discussion and debate: wherever, whenever and however. This is
the take home message that comes out of the Ayah under discussion today.
With this ayah Allah Ta’aala has conferred on us a great honor in the form of an
onerous responsibility of “enjoining what is right, forbidding what is wrong” to Muslims
and non-Muslims; this part of the ayah ends with a very meaningful phrase “and
believing in Allah.” This is to remind that any semblance of projecting one’s own
opinion and interest will reduce Da’wah to an exercise in self aggrandizement. Da’wah
is one of the fundamental duties bestowed on us by Shariah at every level of our pursuit
and endeavour. According to Sk. Al Albany “….every individual that knows something
about the Religion becomes a Da’ee (caller to Islam).” There is no ecclesiastical system
in Islam. Every Muslim is or ought to be a missionary.
I do not think I have stirred up any controversy as yet; all would say “yea” in unison.
WHO will do the job of da’wah, HOW will it be done and on WHOM will it be done ?
Now the problems starts. It becomes very divisive and unpleasant. Hence most good and sincere Muslims actively try to keep a distance from any religious discussion.
Historically over the centuries this burden has been carried very well by our ulema,
scholars, saints and sufis so that we have today, Masha Allah an Ummah of one and a
half billion followers. Modern Da’wah movements by well known organizations are varied in their objectives and activities5 with uncertain results.
I would like to emphasize that Da’wah at individual level is as important if not more
than the collective effort. Every Muslim is a missionary appointed by the Shari’ah; it is
commanded in the Quran and therefore has to be compulsorily a very high priority in
our lives. It has to be implemented at all the levels and spheres of our activities. The
Da’wah to our children is a fundamental duty specially for the immigrant families.
Why are we fighting shy of this very important command of Allah Ta’aala? Why? One
of our sisters in Islam has spoken for all of us when she asks “I try my best to approach
them with adab (respect), and tell them as sincerely as I can, but then, where do I draw
the line, because I too, am not perfect in what I do, and I don't want them to think that I
think I'm am better than them? How do I go about helping my sisters without offending
them, or making myself seem judgmental?” Is this not the dilemma that all of us face ?
Let us try and find a way out.
First and foremost, start the Da’wah on oneself. Practice before you start preaching. You have to be a role model. No, I do not mean an imam or a sheikh. Know the essentials of our Deen well so that you can convey to others in a meaningful way. Be sure of your own ground before you invite others on it.
The second and as important is the subject of our Da’wah. S/He should be eager and
willing to receive it; to discuss with us, teach us and learn from us. According to some
scholarly opinions “enjoining what is right, forbidding what is wrong” is obligatory
ONLY if one thinks that the person would like to listen. Otherwise, it is recommended it
would be better (or even obligatory, in some cases) not to say anything. Thrusting our
views on others is not Da’wah; it is ARROGANCE.
What is the technique of Da’wah? How do we go about it? Allah Ta’aala Subhaanahoo
has ordained to us the method of Da’wah in HIS beautiful and most effective style (read
the Arabic text to taste the beauty of it)6:
“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue
with them in ways that are best and most gracious: for thy Lord knoweth best, who have
strayed from His Path, and who receive guidance.” (Yusuf Ali)
A Da’wah with “wisdom and beautiful preaching” delivered in the “best and most
gracious way” just CANNOT create a problem for us. It will be most pleasant duty to
perform. And please note the last part of the ayah. Our job is to deliver and express and
that’s it. Allah Ta’aala knows who will “stray” or be “guided.” The Quran refers to
this method of Kindness and Gentleness in several ayahs.7,8,9
It has become a common practice to label common religious problems as grey areas to
avoid any decisions on it. The sentiment behind is noble but it amounts to a cavalier
attitude about our Deen.
A Muslim hears his/her first Da’wah when the father/mother announces God is Great,
God is Great into the ears as a newborn. This formality of the first azaan at the dawn of
life is the proclamation of the perpetual Da’wah obligated on the parents for their
children who are the center piece of our life. This is the place where Da’wah ratchets up
to a most fundamental duty and foremost responsibility as parents. It has become all the
more pertinent and germane in this super-connected global village where our children
are bombarded with all sorts of ideas, values, pressures and practices. This problem is
much more critical for Muslims settled in US and other western countries where respect
for religious values, conformity and regard for the elders including parents are frowned
upon. For almost a century in USA, the teenagers are idealized and allowed too much
of promiscuity too early. It is not uncommon for parents to wash their hands off leaving
their youth without support and guidance to be driven by the forces of Society. In
contrast in a modern Muslim family our children of all ages are treated as our asset and
responsibility needing our care, attention, advice and guidance. Our dear young teenage children — labelled as “youth” and treated as a separate species requiring separate handling in the Western culture — in fact need more attention. With the storm of puberty and the addition of the second appetite for sex they embark on a high bridge;
the route gets steep sometimes, narrow other times and often slippery. In such a
situation they need additional railings to protect themselves and not the removal of the
old ones. Just as a teenager has to pay exorbitant premium to drive on the highway, — a testimony to the vigour and vitality of his/her mind and body disproportionate to his
self-control and discipline — he needs extra care, control and guidance to navigate in
our permissive society.
A spirit of enquiry and critical thinking are the overriding driver for action in our world
of the twenty first century. I would say emphatically “Taqleed”, (blind following of the
the Fiqh of the fourth century AH) the doctrine of the Classical Sunni Islam of all the
four schools of thought is absolutely a non-starter in our day and age for our children
any where on the planet but specially in the West. However logic and reasoning does not
start in a vacuum; it needs the necessary tools: relevant knowledge, references to
authorities on the subjects, axioms and hypothesis to start with and teachers and
mentors for guidance. If our Da’wah to our children has been successful, and if they
have comprehended the practical impact on their life of declaring “I stand witness that
there is no God except Allah and I stand witness that Mohammed is the Messenger
of Allah” then their toolkit for reason and logic in life will start with their Islamic
roots, the Quran as the ultimate authority and the Holy Prophet as their hero and
roll model. These sources will have a preference over their peers, teachers, electronic or social media, and give them courage and confidence to stand up for some of our very
different social and cultural practices based on our religious values. Come to think of it,
we Muslims are distinct from three fourth of humanity on these issues. No wonder it is
going to be very stressful for our tender and sweet children to start and execute some
major adjustments and confrontation with their peers right at the beginning of their
interaction with the society namely at high school/college level. It may turn out to be too
late if the following fundamentals of Islamic teachings are not initiated and practiced by
our children at this stage:
• Absolutely mandatory five times prayers
• Social interaction with the opposite gender to be “public, purposeful and limited”
•No physical contact with the opposite gender except the formal handshake
• The Quran does not allow the daughters of Islam to look erotic. However it encourages
them to look smart and pretty. Hence an attractive dress and a pleasant hairstyle is
acceptable but form-fitting short shirts and skinny jeans to be avoided.
Few years ago at a party here in States I over heard a young girl telling her friends “I
love skinny jeans”. This probably is the result of viewing the teenage TV shows with
their aggressive inter-gender socialization, a strong focus on teenage romance and
conspicuously seductive female dresses. Some good practicing Muslims think this type
of jeans is OK with a scarf on the head. Does this not look paradoxical and an example of simultaneous double standards: one for the head and another for the body. Isn’t the
innocent child announcing, “I hate to show my hair to anybody but I love to display the
vital statistics of my body.” Such apparent contradictions are not uncommon in Muslim
societies and need to be discussed in our Da’wah sessions. Consider this situation: A
lady is walking ahead of me. I have not seen her face and I do not know her at all. So
there is no question of me judging her. But I am analyzing her action to decide whether
it is “right or wrong” so that I can “enjoin it or forbid” it, when necessary as required by
the ayah under consideration. She is wearing off-white jeans with an abstract design all
over with thick black lines. It just cannot miss any eyes. She is a stout and plump lady
hurrying in front of me in her skinny jeans and short shirt. What I saw reminded me of
some cheap erotic scenes in Pakistani/Hollywood movies. Now add the fact that she had a scarf on her head and we were leaving the hall after a lecture in the recent MAS-ICNA Annual Religious Convention!! Such scenes were pretty common in the corridors of the two such conventions that I have attended.
Lastly I have a question. Can we call this dress — combination of headscarf, short formfitting shirt and skinny jeans — as Islamic hijaab? The minimum mandatory
requirement of Hijaab of all the five schools of thought of Classical Sunni/Shia’h Islam
is an abaya: a loose, free flowing gown from neck to feet. Does it not also defy nature,
common sense and logic as it covers the hair which has the least — if any — erotic
appeal (fitna in Shari’ah terminology) but displays the size and shape of the human
torso and legs which are the main agents of sex appeal/fitna and are widely,
prominently and shamelessly cashed in by movies, posters and advertisements.
Differences of opinion are a fact of life; we all have to and ought to live with them
amicably. But is there an opinion behind this dress? Until I am able to find an authentic
opinion to support this dress, I would like to suggest, while keeping an open mind this
type of dress appears to be mindless and ridiculous at best and makes a mockery of
Islamic values of modesty at worst. Please think over.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.!
THE MAIN STORY
A similar message is conveyed by other powerful ayahs3 in the Quran saying:
Do not argue or quarrel, never; do not even bicker or quibble; always seek Allah’s
guidance by Da’wah, discussion and debate: wherever, whenever and however. This is
the take home message that comes out of the Ayah under discussion today.
In this ayah if you read the initial phrase “
Kuntum khayra ommatin okhrijat linnasi” as one, it would mean that we Muslims are the best amongst the whole humanity. MostMuslims are happy and proud to accept this translation. However as Maulana Maudoodi has pointed out there is comma/pause in between so it reads as “Kuntum khayra ommatin, okhrijat linnasi”. Now the good news adds a tremendous responsibility. This segment of the ayah now means we are the best people raised or evolved for mankind
with a purpose: leadership an guidance. Maulana Mufti Mohammed Shafi in his epic
Tafseer says “The phrase “raised for mankind” indicates that the very purpose for
which it has been created is to work for the good of men and to help them find the way
to salvation; in other words its very insignia as an Ummah is to guide people towards
good deeds and to dissuade them from evil deeds.The means for this will include all
forms of Jihad: tongue, hand, pen or sword.”
With this ayah Allah Ta’aala has conferred on us a great honor in the form of an
onerous responsibility of “enjoining what is right, forbidding what is wrong” to Muslims
and non-Muslims; this part of the ayah ends with a very meaningful phrase “and
believing in Allah.” This is to remind that any semblance of projecting one’s own
opinion and interest will reduce Da’wah to an exercise in self aggrandizement. Da’wah
is one of the fundamental duties bestowed on us by Shariah at every level of our pursuit
and endeavour: Ummah, national, sectarian, social, family and individual. According to
Sk. Al Albany “….every individual that knows something about the Religion becomes a
Da’ee (caller to Islam).” There is no ecclesiastical system in Islam. Every Muslim is or
ought to be a missionary. Da’wah means “invitation” or “call to Islam.”According to the
dictionary it is “the practice or policy of conveying the message of Islam to non-
Muslims; missionary work for Islam.” A form of religious proselytization. Da‘wah is also
described as the duty to "actively encourage fellow Muslims in the pursuance of greater
piety in all aspects of their lives," a definition which has become central to contemporary
Islamic thought. Da’wah also includes, as emphasized by many scholars a role in
preserving and strengthening the socio-moral character of the Muslim community and
its general adherence to sharia law. A scholarly opinion holds witnessing for and
propagating Islam as the primary reason why the original Muslim ummah was created.
Da’wah is an obligation for every Muslim following close to the five Pillars of Islam. It is
critical for the propagation of our Deen. There are many ahaadith encouraging the
practice of da’wah4. Unfortunately da’wah has become an inherently political activity for
Salafis. Since its emergence in the late 19th and early 20th Centuries, the worldwide
salafist movement has laid particular stress on da’wah’s political dimensions.
I do not think I have stirred up any controversy as yet; all would say “yea” in unison.
WHO will do the job of da’wah, HOW will it be done and on WHOM will it be done ?
Now the problems starts and immediately seems insurmountable. It becomes very
divisive and unpleasant. Bombings, beheadings, intolerance, bigotry, arguments and
quarrels and not to forget foolish talks and actions in the mosques are all wrapped under the label of Da’wah. So much so that most good and sincere Muslims actively try to keep a distance from any religious discussion. Study circles, lectures, conventions on theology and stories of the Prophets are very popular as a pious pastime to achieve some neki (reward). However each one of us feels shy to talk about the small and big differences —- defining right from wrong as mentioned in the ayah under discussion — that have cropped up among us in the interpretation of our Deen.
Historically over the centuries this burden has been carried very well by our ulema,
scholars, saints and sufis so that we have today, Masha Allah an Ummah of one and a
half billion followers. The pattern of Da’wah becomes rather ugly in recent memory.
The Ummah is totally fractured, incompetent, week and illiterate. So little is done at this
level. There are definite attempts at the national level, Saudi Arabia and Iran are
prominent examples. However the outcome is controversial and marred by political
overtones. Individual sects, groups, factions and schools of thought are quite active on
this forum. Modern Da’wah movements by well known organizations are varied in their
objectives and activities5 with uncertain results. Unfortunately their pious and noble
objectives are very greatly compromised by their political colour and the propensity to
use of force and even violence spilling Muslim blood in the process.
I would like to emphasize that Da’wah at individual level is as important if not more
than the collective effort. Every Muslim is a missionary appointed by the Shari’ah; it is
commanded in the Quran and therefore has to be compulsorily a very high priority in
our lives. It has to be implemented at all the levels and spheres of our activities. As we
grow up, playing with our friends and neighbours, study in school, college and
university, work with our peers in office, banks, hospitals, share our homes with
parents, siblings, cousins and wife and finally and most importantly upbringing our
children. The last is a fundamental duty specially for the immigrant families. No Muslim
parent can deny their obligation and duty to prepare their children for Islam. This is the
beginning of Da’wah for a Muslim and can be the end of it for the Ummah; if every born
child is trained by their parents to be a good Muslims, Da’wah can be exclusively
directed to the non-Muslims!
Why are we fighting shy of this very important command of Allah Ta’aala? Why? One
of our sisters in Islam has spoken for all of us when she asks “I try my best to approach
them with adab (respect), and tell them as sincerely as I can, but then, where do I draw
the line, because I too, am not perfect in what I do, and I don't want them to think that I
think I'm am better than them? How do I go about helping my sisters without offending
them, or making myself seem judgmental?” Is this not the dilemma that all of us face ?
Individual Daw’ah is very important but tends to be very divisive leading to
unpleasantness in our personal relationship. Hence we have a tendency to give it up. Is
this RIGHT? No, it is WRONG. So what is the SOLUTION? Try HARDER and be
PERSISTENT with an eye on Allah’s blessing; not personal satisfaction. Let us try and
find a way out.
First and foremost, start the Da’wah on oneself. Practice before you start preaching. You have to be a role model. No, I do not mean an imam or a sheikh. Know the essentials of our Deen well so that you can convey to others in a meaningful way. Be sure of your own ground before you invite others on it. Once you are ready, don't be afraid to share what you have with your family and friends. There are many forms of da’wah. Our Islamic behavior, modesty, and good character can prove to be an excellent form of da’wah. The reasoning, wisdom, and benefit underlying the rulings of the Shariah must be discussed on the basis of sound knowledge.
The second and as important is the subject of our Da’wah. S/He should be eager and
willing to receive it; to discuss with us, teach us and learn from us. According to some
scholarly opinions “enjoining what is right, forbidding what is wrong” is obligatory
ONLY if one thinks that the person would like to listen. Otherwise, it is recommended it
would be better (or even obligatory, in some cases) not to say anything. Thrusting our
views on others is not Da’wah; it is ARROGANCE. Moreover it should be practiced
amongst ourselves before we address the non-Muslims.
What is the technique of Da’wah? How do we go about it? Allah Ta’aala Subhaanahoo
has ordained to us the method of Da’wah in HIS beautiful and most effective style (read
the Arabic text to taste the beauty of it)6:
“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue
with them in ways that are best and most gracious: for thy Lord knoweth best, who have
strayed from His Path, and who receive guidance.” (Yusuf Ali)
A Da’wah with “wisdom and beautiful preaching” delivered in the “best and most
gracious way” just CANNOT create a problem for us. It will be most pleasant duty to
perform. And please note the last part of the ayah. Your job is to deliver and express
and that’s it. Allah Ta’aala knows who will “stray” or be “guided.” It should be an
exercise in learning from each other and teaching each other. Agreeing to disagree
remains a pleasant option. The method sounds idealistic but it is achievable. Any how
you have no choice since it is a mandate from our Lord Cherisher. Kindness and
Gentleness are the keywords. The Quran refers to the modus operandi of our Holy
Prophet thus:
“It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or
harsh-hearted, they would have broken away from about thee…….”7 (Yusuf Ali)
Note how does Allah Ta’aala advise Moses and Aaron to preach to Pharaoh, the claimant of God,:
“And speak to him with gentle speech that perhaps he may be reminded or fear
[ Allah ].”8
“We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom.”9
Similarly there are ahaadith to prove the same point:
“Whenever gentleness is in a thing it beautifies it and whenever it is withdrawn from
something it defaces.” (Sahih Bukahri, vol. 4, p 1370, no. 6274)
“One deprived of gentleness is deprived of all good.”(Sahih Bukhari, vol. 4, p
1370, no. 6700)
It has become a common practice to label common religious problems as grey areas to
avoid any decisions on it. The sentiment behind is noble but it amounts to a cavalier
attitude about our Deen. The lexicon describes a “gray area” as 1) an area or part of
something existing between two extremes and having mixed characteristics of both or 2) an intermediate area; a topic that is not clearly one thing or the other. The term does not refer to a difference of opinion or interpretation. The status of zabihaa of Ehle Kitab is a
very good example. We consider it as halal on the basis of the obvious meaning of a
clear ayah of the Quran10; since we are sure of the meaning of the ayah, it cannot be a
grey area for us. Those who regard it as haraam offer a different interpretation of the
same ayah based on clear ahaadith; since they are sure of the value of ahaadith, it
cannot be a grey area for them. An item cannot be haram and halal at the same time.
What is the solution? Discuss and debate about it with an open mind with a clear eye on
the Day of Judgement. I would say this attitude is basic and fundamental to the practice
of Da’wah — to those giving it and those receiving it. The ONLY sanction for our actions
is our keen realisation that we will be accountable to HIM in HIS court ONE day:11
“Then shall anyone who has done an atom's weight of good, see it! And anyone
who has done an atom's weight of evil, shall see it.” (Yusuf Ali)
So far as our conscience is alive to this fact of FINAL ACCOUNTABILITY when we are
interpreting our Quran, we can be sure of the blessings of the Most Gracious and Most
Merciful. The Shari’ah is pretty clear by consensus on this issue: “there is no sin on a
mistake of ijtihaad.” Allah Ta’aala wants us to interpret the Shari’ah using the best
of the wisdom that HE has bestowed in us with an eye on HIS presence and our
accountability to HIM. If we now come to wrong conclusions HE has assured HIS
rehmaah on us. To repeat, we must try our best to study our deen with taqwaa and
God Almighty will guide us and be with with us. Coming back to the example above,
Christian zabeeha is either halal or haraam; cannot be both. But each side can expect
our Creator’s forgiveness if our decisions are based on study of the problem by God
given wisdom and God consciousness. All this is not to deny the reality of grey areas in
certain situations because of lack of evidence or the limitation of human reason. The
Mutashabehaat are the classical example.
!
Small, repeated and consistent practice is appreciated and encouraged by our Holy
Prophet according to ahaadith. Different or double standards or any semblance or
suggestion of hypocrisy is severely reprimanded. All of us realise that munaafiquat
(hypocrisy) is a serious offense. The requirement of Islamic modesty and decency,
whether in etiquette or clothing remains the same across the board. If a certain standard
of modesty is required in strictly Muslim gatherings like halaqua or a lecture or a
convention, the same standard needs to be followed in school, college or work. Mind
you, I am talking only about the demands of modesty and decency. All other practices
will naturally keep changing according to the situation and occasion.
A Muslim hears his/her first Da’wah when the father/mother announces God is Great,
God is Great into the ears as a newborn. This formality of the first azaan at the dawn of
life is the proclamation of the perpetual Da’wah obligated on the parents for their
children who are the center piece of our life. This is the place where Da’wah ratchets up
to a most fundamental duty and foremost responsibility. It has become all the more
pertinent and germane in this super-connected global village where our children are
bombarded with all sorts of ideas, values, pressures and practices. This problem is much
more critical for Muslims settled in US and other western countries where respect for
religious values, conformity and regard for the elders including parents are frowned
upon. For almost a century in USA, the teenagers are idealized and allowed too much
of promiscuity too early. It is not uncommon for parents to wash their hands off leaving
their youth without support and guidance to be driven by the forces of Society. In
contrast in a modern Muslim family our children of all ages are treated as our asset and
responsibility needing our care, attention, advice and guidance. Our dear young teenage
children — labelled as “youth” and treated as a separate species requiring separate
handling in the Western culture — in fact need more attention. With the storm puberty
and the addition of the second appetite for sex they are embarking on a high bridge; the
route gets steep sometimes, narrow other times and often slippery. In such a situation
they need additional railings to protect themselves and not the removal of the old ones.
Just as a teenager has to pay exorbitant premium to drive on the highway, — a
testimony to the vigour and vitality of his/her mind and body disproportionate to his
self-control and discipline — he needs extra care, control and guidance to navigate in
our permissive society.
A spirit of enquiry and critical thinking are the overriding driver for action in our world
of the twenty first century. I would say emphatically “Taqleed”, (blind following of the
the Fiqh of the fourth century AH) the doctrine of the Classical Sunni Islam of all the
four schools of thought is absolutely a non-starter in our day and age for our children
any where on the planet but specially in the West. However logic and reasoning does not
start in a vacuum; it needs the necessary tools: relevant knowledge, references to
authorities on the subjects, axioms and hypothesis to start with and teachers and
mentors for guidance. If our Da’wah to our children has been successful, and if they
have comprehended the practical impact on their life of declaring “I stand witness that
there is no God except Allah and I stand witness that Mohammed is the Messenger
of Allah” then their toolkit for reason and logic in life will start with their Islamic
roots, the Quran as the ultimate authority and the Holy Prophet as their hero and
roll model. These sources will have a preference over their peers, teachers, electronic or
social media, and give them courage and confidence to stand up for some of our very
different social and cultural practices based on our religious values. Come to think of it,
we Muslims are distinct from three fourth of humanity on these issues. No wonder it is
going to be very stressful for our tender and sweet children to start and execute some
major adjustments and confrontation with their peers right at the beginning of their
interaction with the society namely at high school/college level. It may turn out to be too
late if the following fundamentals of Islamic teachings are not initiated and practiced at
this stage:
• Absolutely mandatory five times prayers at the proper times
• Social interaction with the opposite gender to be “public, purposeful and limited”
•No physical contact with the opposite gender except the formal handshake
• The Quran does not allow the daughters of Islam to look erotic. However it encourages
them to look smart and pretty. Hence an attractive dress and a pleasant hairstyle is
acceptable but form-fitting short shirts and skinny jeans to be avoided.
If our Da’wah to our children has been effective, our children would themselves like to
meet these demands of our religion despite their peers, Facebook or Twitters or even
their school teachers. In our value system Parents are the initial teachers and mentors.
The pattern and the relative rights/duties of Parent/child relationship constantly
changes as our children grow but the bond of a family with its twin impulse of respect/
love persists ever. There is no “old man” in an Islamic family. Our authority over our
children progressively decreases as they grow but our responsibility does not. We cannot
and should not indoctrinate them. It will not work. Instead make sense of our religion
to them so that they love it and admire it. Very soon they will learn that there is no
compulsion in Islam and yet they would love to stay within it. All the above BEFORE our
tender and fragile children are exposed to the pressures of society and NOT AFTER; the high school/college is the limit.
Few years ago at a party here in States I over-heard a young girl telling her friends “I
love skinny jeans”. This probably is the result of viewing the teenage TV shows with
their aggressive inter-gender socialization, a strong focus on teenage romance and
conspicuously seductive female dresses. Some good practicing Muslims think this type
of jeans is OK with a scarf on the head. Does this not look paradoxical and an example of
simultaneous double standards: one for the head and another for the body. Isn’t the
innocent child announcing, “I hate to show my hair to anybody but I love to display the
vital statistics of my body.” Such apparent contradictions are not uncommon in Muslim
societies and need to be discussed in our Da’wah sessions. Consider this situation: A
lady is walking ahead of me. I have not seen her face and I do not know her at all. So
there is no question of me judging her. But I am analyzing her action to decide whether
it is “right or wrong” so that I can “enjoin it or forbid” it, when necessary as required by
the ayah under consideration. She is wearing off-white jeans with an abstract design all
over with thick black lines. It just cannot miss any eyes. She is stout and plump lady
hurrying in front of me in her skinny jeans and short shirt. What I saw reminded me of
some cheap erotic scenes in Pakistani/Hollywood movies. Now add the fact that she had
a scarf on her head and we were leaving the hall after a lecture in the recent MAS-ICNA
Annual Religious Convention!! Such scenes were pretty common in the corridors of the
two such conventions that I have attended.
Lastly I have a question. Can we call this dress — combination of headscarf, short formfitting
shirt and skinny jeans — as Islamic hijaab? The minimum mandatory
requirement of Hijaab of all the five schools of thought of Classical Sunni/Shia’h Islam
is an abaya: a loose, free flowing gown from neck to feet. Does not this dress also defy
nature, common sense and logic as it covers the hair which has the least — if any —
erotic appeal (fitna in Shari’ah terminology) but displays the size and shape of the
human torso and legs which are the main agents of sex appeal/fitna and are widely,
prominently and shamelessly cashed in by movies, posters and advertisements.
Differences of opinion are a fact of life; we all have to and ought to live with them
amicably. But is there an opinion behind this dress? Until I am able to find an authentic
opinion to support this dress, I would like to suggest, while keeping an open mind this
type of dress appears to be mindless and ridiculous at best and makes a mockery of
Islamic values of modesty at worst. Please think over.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.!
FOOTNOTES
- Surah 2/269
(2) Surah 102/8!
(3) There are other powerful ayahs with a similar message!
Surah 3/104
“Let there arise out of you a band of people inviting to all that is good, enjoining what is
right, and forbidding what is wrong: They are the ones to attain felicity.” (Yousuf Ali)
This ayah speaks of the Muslim communal duty (fard kifaya) to call the whole of
mankind to Islam, and to enjoin right and forbid wrong.
Surah 2/143
وَكَذَلِكَ جَعَلْنَاكُمْ أُمَّةً وَسَطًا لِتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا
“Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves” (Yusuf Ali)
Surah 7/181
وَمِمَّنْ خَلَقْنَا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَبِهِ يَعْدِلُون
“And among those We created is a community which guides by truth and thereby
establishes justice.” (Sahih International)
“Justly balanced” has been variously translated as moderate, midle, central, just,
intermediary, justly balanced, the community of the middle way or the mid-most
community. These terms are all usually applied to a thing considered to be the best of
its kind. Justly balanced could also mean that “The essence of Islam is to avoid all
extravagances on either side. It is a sober, practical religion.” “Through such a
characterization of the Islamic Ummah, the Holy Quran has thus incited that the
Ummah possess the essential quality of manhood to a degree of perfection that no other
Ummah does and it is superior to others in serving the purpose for which the whole
cosmic order has been created and for which all the prophets and divine books have
been sent.” According to a common interpretation, this ayah indicates that witnessing
for and propagating Islam is the primary reason why the original Muslim umma was
created. The muslim ummah has to be just in doctrinal as well as in social and economic matters.
As per Maudoodi, “It signifies that its friendship with all is based on righteousness and
justice and none receives its support in wrong and injustice.” This position of standing
witness before all mankind on behalf of God, which has been conferred on this
community, amounts to its being invested with the leadership of all mankind. This is at
once a great honor and a heavy responsibility. Furthermore. just as the Prophet had
been entrusted with the heavy responsibility of conveying to the Muslims the guidance
which he had received, in a like manner a heavy responsibility has been laid on the
Muslims to communicate this guidance to all mankind. If the Muslims fail to establish
before God that they did their duty in conveying to mankind the guidance they had
received through the Prophet they will be taken to task seriously and their honorable
position as the leaders of the whole world, far from being of any help to them, will spell
their disaster.
Mohammed Asad, in his tafseer has further generalized the meaning of this ayah “Lit.,
"middlemost community" - i.e., a community that keeps an equitable balance between
extremes and is realistic in its appreciation of man's nature and possibilities, rejecting
both licentiousness and exaggerated asceticism; postulates, at the same time, that
man's urges and desires relating to this "life of the flesh" are God-willed and, therefore,
legitimate.”
(4) Ahaadith for da’wah
"Whoever directs someone to do good will gain the same reward as the one who does
good.” (Sahih Muslim, Vol. 4, p 1050, no. 4665)
"Whoever calls to guidance will receive the same reward as the one who follows
him without any decrease in the reward of his follower.”( Sahih Muslim, vol. 4. p 1406,
no.6470)
"For Allah to guide someone by your hand is better for you than having red
camels." (Sahih Al Bukhari, vol. 4, p 156-7, no., 253) Camels were considered the most
valuable property in ancient Arabia and the red variety was the most prized of all.
“Convey from me, even if it be only a single verse.”( Sahih Al Bukhari, vol. 4, p
442, no. 667)
(5) • Muslim Brotherhood has focused on a methodology of building grassroots
institutions and funding welfare projects which has helped it survive decades of
repression under various dictatorships in many middle eastern countries, with the
group and its many off shoots still enjoying popular support and power.
• Jamaat-e-Islami has focused on presenting Islam as a complete way of life
and on the methodology of building grassroots institutions and funding welfare projects.
• Tablighi Jamaat works on trying to bring the Muslims back to the
fundamental practises of Islam such as worship, they do this through encouraging
members to speak and to teach them the virtues of good actions, the movement has a
following of between 100 and 150 million people.
• Ahmed Deedat was a notable debater who was a revolutionary figure
amongst Muslims for his effort in debating Christian polemics, many Muslim debaters
from popular debaters to grassroots Dawah campaigners use his books and videos as
reference material.
• Zakir Naik was a student of Ahmed Deedat and followed in his teachers
footsteps by debating Christian polemics and by holding Q&A sessions with Christians,
Zakir Naik is particularly notable for taking the effort of debating Christian polemics to
the Muslim mainstream with his popular channel Peace TV.
• Hizb ut-Tahrir is a movement which focuses on educating the Muslim
masses about khilafat and on establishing khilafat.
• iERA is a research institute based in London which seeks to debate
Muslim and non-Muslim intellectuals, help new Muslims, train speakers and produce
academic research papers on Dawah issues.
(Wikipedia)
(6) Surah 16/125
![16:125](https://c00022506.cdn1.cloudfiles.rackspacecloud.com/16_125.png)
(7) Surah 3/159!
![3:159](https://c00022506.cdn1.cloudfiles.rackspacecloud.com/3_159.png)
“It is part of the Mercy of Allah that thou dost deal gently with them Wert thou severe or
harsh-hearted, they would have broken away from about thee…….”
(8) Surah 20/44
![20:44](https://c00022506.cdn1.cloudfiles.rackspacecloud.com/20_44.png)
“And speak to him with gentle speech that perhaps he may be reminded or fear
[ Allah ].”
(9) Surah 14/4
![14:4](https://c00022506.cdn1.cloudfiles.rackspacecloud.com/14_4.png)
“We sent not a messenger except (to teach) in the language of his (own) people, in order to make (things) clear to them. Now Allah leaves straying those whom He pleases and guides whom He pleases: and He is Exalted in power, full of Wisdom.”
(10) Surah 5/5
الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَهُمْ
“This day are (all) things good and pure made lawful unto you. The food (zabihaa) of the
People of the Book is lawful unto you and yours is lawful unto them.” (Yousuf Ali)
(11) Surah 99/7-8
![99:7](https://c00022506.cdn1.cloudfiles.rackspacecloud.com/99_7.png)
![99:8](https://c00022506.cdn1.cloudfiles.rackspacecloud.com/99_8.png)